tihvaxy  of  ^e  theological  ^tm\n<wy 

PRINCETON  •  NEW  lERSEY       , 


PRESENTED  BY 

The  Author 
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V 


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JKJjeigosipelofiWattiiettJ 

AN  EXPOSITION 


BYy 

CHARLES  R.  ERDMAN 

Professor  of  Practical  Theology 

Princeton  Theological  Seminary 

Princeton,  New  Jersey 

Author  of  "The  Gospel  of  John,  an  Exposition," 

'The  Gospel  of  Mark,"  "The  General  Epistles,"  "The  Acts, 

"Coming  to  the  Communion." 


PHILADELPHIA 
THE  WESTMINSTER  PRESS 

1920 


Copyright,  1920 

by 
F.  M.  Braselman 


The  Bible  text  printed  In  boldface  Ib  taken  from  the  American  Standard  Edition  of  the 
Revised  Bible,  copyright,  1901,  by  Thomas   Nelson  &  Sons,  and  is  used  by  permission. 


TO  ALL  WHO 
LOVE  HIS  APPEARING 


FOREWORD 

The  hopes  of  the  world  are  to  be  realized  in  the  reign  of 
a  universal  King.  The  seething  unrest  of  nations,  the 
savageries  of  war,  the  threatenings  of  anarchy  increase  the 
yearning  for  the  rule  of  One  whose  wisdom  is  faultless, 
whose  love  is  perfect,  whose  power  is  supreme.  Such  a 
Ruler  is  Christ,  and  under  his  scepter  the  earth  is  to  attain 
its  age  of  glory  and  of  gold.  It  is  inspiring,  therefore,  to 
read  again  that  version  of  the  Gospel  story  which  em- 
phasizes the  royal  features  in  the  portrayal  of  our  Lord. 
Such  a  review  is  certain  to  make  his  followers  more  loyal 
to  his  person,  more  devoted  to  his  cause,  and  more  eager 
to  hasten  the  hour  of  his  undisputed  sway  as  King  of 
righteousness  and  King  of  peace. 


INTRODUCTION 

Only  by  the  power  of  Christ  could  a  publican  be  trans- 
formed into  an  apostle.  Such  a  change  was  experienced 
by  Matthew,  also  called  Levi,   to  whom  tradition  has 

assigned  the  authorship  of  the  first 
The  Author  Gospel.    Even  modern  critics,  who  favor 

the  theory  that  another  writer  compiled 
the  book  from  various  sources,  believe  that  the  great 
discourses  which  form  a  main  feature  of  the  Gospel  came 
from  the  pen  of  the  taxgatherer  of  Capernaum.  These 
taxgatherers,  or  publicans,  as  collectors  of  revenue,  were 
everywhere  dreaded  or  despised.  Throughout  the  whole 
Roman  Empire  they  were  accused  of  being  extortionate, 
dishonest,  and  cruel.  In  the  province  of  Judea  they  were 
looked  upon  with  loathing,  as  traitors  and  renegades  who 
were  serving  a  hated  and  heathen  oppressor.  Even  in 
Galilee,  where  one  like  Matthew  may  have  been  serving 
Herod  Antipas  and  may  have  been  collecting  lawful 
customs  from  the  caravans  which  moved  along  the  great 
commercial  highway,  he  Would  be  regarded  with  suspicion 
and  classed  with  social  and  religious  outcasts.  It  is  never 
quite  fair,  however,  to  condemn  men  by  groups;  at  least 
we  are  certain  that  in  this  despised  publican  Jesus  Christ 
saw  great  possibilities  of  future  usefulness.  He  found  him 
at  "the  receipt  of  custom"  and  called  him  Into  the  inner 
circle  of  his  chosen  companions.  Matthew  probably  had 
seen  Jesus  before  and  had  heard  his  impressive  teachings, 
but  in  any  case  he  rose  up  instantly  and  left  all  and  followed 
him.  He  had  much  to  leave,  for  he  seems  to  have  been  a 
man  of  wealth  and  popular  among  men  of  his  own  class,  as 
might  be  concluded  from  the  fact  that  he  gave  a  great 
feast,  to  celebrate  his  decision  to  serve  Christ,  and  to 
introduce  his  old  friends  to  his  new  Master.  Wealth  in  a 
collector  of  customs,  and  friendship  with  publicans  do  not 
indicate  an  irreproachable  character;  but  Matthew  seems 
to  have  had  at  least  one  virtue;   he  must  have  been,  or 


8  INTRODUCTION 

have  become,  a  modest  man;  for  in  reciting  events  of 
supreme  importance  in  which  he  himself  had  played  a  part 
he  makes  no  personal  allusion.  Whatever  his  character,  his 
duties  as  a  government  official  had  disciplined  him  in  sys- 
tem and  accuracy  and  had  developed  a  capacity  for  orderly 
thought  and  for  methodical  writing  which  fitted  him  for 
his  immortal  task  as  a  biographer  of  Jesus  Christ. 

Strictly  speaking,  Matthew  did  not  attempt  to  produce 
a  life  of  his  Master.  No  one  of  the  Gospel  writers  had  this 
in  view.  If  so,  they  would  not  have  passed  with  intentional 
silence  the  events  of  long  years;  they  would  not  have 
omitted  thrilling  incidents  which  were  known  to  all,  but 
were  recorded  only  by  one  or  the  other  of  the  four  evan- 
gelists ;  they  would  not  so  have  centered  the  interest  upon 
a  few  days  at  the  close  of  the  earthly  ministry  of  our  Lord. 

The  purpose  of  this  writer,  like  that  of  the  other  three, 
was  to  tell  the  "good  news"  of  salvation  wrought  out  by  the 
life  and  death  and  resurrection  of  Christ.  There  is  in 
reality  only  one  Gospel;  it  is  found  in 
The  Purpose  four  forms  or  versions,  but  the  essential 

message  is  the  same;  the  points  in  which 
all  agree  .are  of  vastly  more  significance  than  those  in  which 
they  differ.  These  differences,  however,  are  of  interest  and 
importance  and  combine  to  form  a  more  complete  story. 
They  are  due  to  the  varying  experiences  of  each  author  and 
to  some  more  or  less  definite  but  subordinate  design  in 
relating  the  "glad  tidings"  which  are  common  to  all. 

Thus  it  has  been  said  that  Matthew  wrote  for  Jews; 
Mark  for  Romans;  Luke  for  Greeks;  and  John  for  the 
Church.  It  might  be  more  accurate  to  say  that  all 
four  were  intended  primarily  for  Christian  believers. 
Undoubtedly  the  Gospel  of  Matthew  has  a  prevailing 
character  which  is  properly  termed  Jewish.  If,  however, 
Matthew  wrote  to  convince  unbelieving  Jews  of  the  truth 
of  Christianity,  it  is  strange  he  should  have  sc/emphasized 
the  offense  Jesus  gave  to  the  Jews  by  his  disregard  of  their 
traditions,  his  denunciation  of  their  rulers,  his  declaration 
of  the  rejection  of  Israel  and  of  the  salvation  of  Gentiles) 
Contrast  for  example  the  opening  chapters  of  Matthew 
and  those  of  Luke.    In  the  former  the  Jews  are  disturbed  by 


INTRODUCTION  9 

the  coming  of  their  king;  their  ruler  seeks  the  Hfe  of  the 
infant  Jesus;  Gentile  Wise  Men  ofifer  him  princely  gifts; 
and  his  parents  are  compelled  to  flee  with  him  for  safety 
into  the  land  of  Egypt.  The  latter  story  opens  in  the 
Temple  at  Jerusalem,  where  a  godly  priest  is  listening  to 
the  message  of  an  angel.  In  the  pious  homes  of  Elisabeth 
and  Mary,  Hebrew  saints  are  chanting  their  inspired 
canticles  of  praise  to  Jehovah  and  of  gratitude  for  his 
goodness  toward  Israel,  his  chosen  and  beloved  people. 
Such  an  approach  to  the  Gospel  story  would  be  much  more 
fitting  for  one  who  was  seeking  to  conciliate  and  convince 
the  Jews. 

Of  course,  Matthew  was  written  by  a  Jew,  and  he  must 
have  had  in  mind  his  believing  fellow  countrymen ;  but  the 
distinguishing  marks  of  this  Gospel  may  be  explained  from 
.  the  fact  that  the  aim  of  the  writer  was 

The  Portrait  of  g^  ^^  rehearse  the  story  of  salvation  as 
J^^^^  to  demonstrate  the  fact  that  Jesus  of 

Nazareth  was  the  Christ,  the  predicted  Messiah,  the  King 
of  the  Jews,  who  had  been  rejected  by  his  own  nation,  who 
was  being  accepted  by  Gentiles,  and  who  some  day  was  to 
return  in  power  and  great  glory.  As  a  result  of  this  aim 
Matthew  does  possess  traits  which  distinguish  it  from 
the  other  Gospels.  In  each  the  portrait  of  our  Saviour  is 
identical,  yet  by  each  certain  features  are  so  emphasized 
that  the  picture  is  distinct.  Thus  Matthew  is  character- 
istically the  Gospel  of  the  King.  The  figure  of  Jesus  is 
painted  in  colors  of  royalty.  His  ancestry  is  traced  from  a 
royal  line;  his  birth  is  dreaded  by  a  rival  king,  and  Wise 
Men  offer  their  royal  gifts;  his  herald  declares  that  his 
Kingdom  is  at  hand.  His  temptation  reaches  its  climax 
as  he  is  offered  the  kingdom  of  the  world ;  his  great  message 
to  his  followers,  "the  Sermon  on  the 
*°^  Mount,"  is  like  the  manifesto  of  a  king, 

setting  forth  the  fundamental  laws  of  his  Kingdom.  His 
miracles  are  his  royal  credentials;  his  parables  are 
termed  "mysteries  of  the  Kingdom."  Even  outside  his 
own  land  he  is  hailed  as  the  "Son  of  David";  he  claims 
freedom  from  paying  tribute  to  "the  kings  of  the 
earth,"  for  he  is  the  child  of  a  King;   he  makes  his  royal 


10  INTRODUCTION 

entry  into  Jerusalem  and  claims  sovereign  power,  and 
tells  concerning  himself  the  story  of  the  marriage  of 
the  king's  son;  while  facing  the  cross  he  predicts  his 
return  in  glory  and  his  universal  reign.  He  claims  power 
to  command  legions  of  angels.  In  the  hour  of  his  death 
the  rocks  are  rent,  the  earth  is  shaken,  the  dead  are 
raised;  his  resurrection  is  a  scene  of  majestic  power, 
emphasized  by  an  earthquake,  by  the  appearance  of  an 
angel,  and  by  the  terror  of  the  guards;  his  last  words  are 
a  kingly  claim  and  a  royal  command,  "All  authority  hath 
been  given  unto  me;  .  .  .  Go  ye  therefore."  The 
characteristic  and  significant  phrase  of  the  Gospel  is  in  the 
legend  "the  kingdom  of  heaven."  Here  is  a  portrait  in 
which  even  the  minor  touches  are  resplendent  with  purple 
and    gold. 

This  King,  however,  is  the  "King  of  the  Jews."  Matthew 
is  the  Gospel  of  the  Messiah.  The  appearance  of  this 
princely  figure  has  been  predicted  by  the  Hebrew  prophets. 
2  Th  M  •  h  ^^  ^^^*'  ^^^^y  important  event  in  his 
career  has  been  explicitly  foretold;  his 
birth  of  a  virgin  in  the  town  of  Bethlehem;  his  residence 
in  Egypt,  in  Nazareth,  and  in  Capernaum;  his  healing 
of  the  sick;  his  speaking  in  parables;  his  royal  entry 
into  Jerusalem;  his  desertion  by  his  followers;  his 
triumphant  spirit  in  death.  Allusions  are  made  to 
sixty-live  Old  Testament  passages,  forty-three  are 
verbally  quoted,  a  number  equal  to  that  of  all  the  other 
Gospels  combined.  Thus  Matthew  is  the  Gospel  of  ful- 
fillment. It  faces  the  Old  Testament;  it  properly  begins 
the  New.  The  scenes  are  colored  by  Jewish  customs; 
Jewish  symbols  and  types  abound.  The  Law,  the  Prophets, 
and  the  Psalms,  all  are  shown  to  have  pointed  forward  to 
Jesus  of  Nazareth.  In  him  are  found  their  significance, 
their  meaning,  and  their  goal;  he  is  the  expected  Son  of 
David,  the  son  of  Abraham ;  he  is  the  predicted  Messiah ;  he 
is  the  Christ  of  God.  With  all  propriety  Matthew  is  placed 
as  the  first  Gospel,  showing  how  the  ancient  Scriptures 
are  linked  with  the  good  news  of  salvation  in  Jesus  Christ. 

Matthew  is  further  the  Gospel  of  rejection.  Of  course 
the  fact  is  essential  to  all  the  Gospels;  but  here  it  is  pre- 


INTRODUCTION  11 

sented  continually.    It  colors  all  the  teaching,  it  forms  the 

3  Rejected  background  of  every  scene;   its  shadow- 

is  never  lifted.  Before  Jesus  is  born, 
his  mother  is  in  danger  of  being  repudiated  by  Joseph; 
at  his  birth  Jerusalem  is  troubled  and  Herod  seeks  to 
take  his  life;  on  the  plains  of  Bethlehem  no  angel  choir 
sings,  but  mothers  are  weeping  in  anguish  over  their 
slaughtered  babes;  Jesus  is  hurried  away  to  Egypt  and 
hidden  for  thirty  years  in  Nazareth;  his  forerunner  is 
imprisoned,  and  beheaded  in  a  dungeon.  As  Jesus  points 
men  to  "the  narrow  way"  he  declares  that  few  will  find  it. 
To  the  many  he  is  to  say  as  he  sits  in  judgment  "I  never 
knew  you:  depart  from  me";  men  marvel  at  his  miracles 
and  offer  to  follow  him,  but  he  declares  that  the  "Son  of 
man  hath  not  where  to  lay  his  head";  he  warns  his  mes- 
sengers that  they,  too,  are  to  be  rejected.  His  parables 
indicate  that  his  Kingdom  will  not  be  realized  on  earth 
until  the  present  age  ends;  as  soon  as  his  disciples  under- 
stand that  he  is  the  Messiah,  he  begins  to  express  and 
iterate  the  truth  of  his  cruel  sufferings  and  death;  he 
relates  to  the  people  his  "parables  of  rejection";  he 
pronounces  his  most  solemn  woes  on  the  rulers  of  the  people ; 
he  predicts  the  destruction  of  the  city  and  the  anguish  of 
the  nation;  in  the  hour  of  his  death  is  heard  that  desolate 
cry,  "My  God,  my  God,  why  hast  thou  forsaken  me?" 
No  penitent  thief  is  praying,  no  word  of  human  sympathy 
is  spoken;  those  who  pass  by  revile,  the  chief  priests  and 
elders  mock  him ;  even  after  his  death  they  set  a  seal  and 
a  watch ;  even  after  his  resurrection  they  hire  soldiers  to 
hide  his  glory  with  their  lie.  In  no  Gospel  is  the  attack  of 
his  enemies  so  bitter;  In  no  other  Is  the  King  more  definitely 
offered  to  the  nation,  and  In  none  is  his  rejection  so 
cruel  and  so  complete. 

However,  Matthew  is  likewise  the  Gospel  of  the  return- 
ing King.  No  other  evangelist  lays  such  stress  on  the 
Second  Coming  of  Christ.    As  he  relates  the  great  discourse 

4  Returning  Concerning  the  return  of  our  Lord  which 

Mark  and  Luke  likewise  record,  Mat- 
thew alone  adds  the  memorable  parable  of  the  Wise 
and  Foolish  Virgins,  and  of  the  Talents,  and  then  draws 


\ 


12  INTRODUCTION 

the  picture  of  the  triumphant  King  seated  on  his  throne 
of  judgment  while  all  nations  are  gathered  before  him 
and  he  determines  who  are  to  be  received  and  who  are  to 
be  excluded  from  his  Kingdom.  He  agrees  with  Mark  in 
recording  for  us  the  words  spoken  by  our  Master  to  the 
high  priest  as  he  stands  under  the  very  shadow  of  the 
cross.  "Henceforth  ye  shall  see  the  Son  of  man  sitting  at 
the  right  hand  of  power,  and  coming  on  the  clouds  of 
heaven";  but  he  alone  records  the  closing  claim  of  "all 
power  in  heaven  and  on  earth."  This  is  the  Gospel  of 
triumph.  The  good  news  of  the  coming  glory  and  the 
universal  sway  of  Christ  the  King. 

In  ordering  his  literary  material  the  method  of  Matthew 
is  unique.  As  he  tells  the  story  of  redemption  he  does  not 
consistently  follow  the  order  of  time,  but  he  groups  similar 

events  or  teachings  which  may  be 
The  Method  logically  related,  and  so  heightens  the 

effects.  Thus  we  find  collected  in  a  single 
chapter  seven  of  the  fourteen  parables  which  Matthew 
records,  and  in  the  same  way  in  one  group  ten  of  the  twenty 
miracles.  So  too  the  unique  feature  of  the  Gospel  consists 
in  five  great  summaries  of  the  teachings  of  Christ;  the 
Sermon  on  the  Mount,  the  Instruction  to  the  Disciples, 
the  Parables  of  the  Kingdom,  the  Woes  Against  the 
Pharisees,  and  the  Discourses  Relative  to  the  Return  of  the 
King.  Luke,  by  way  of  contrast,  follows  the  order  of  time. 
He  has  been  compared  to  a  botanist  who  likes  to  follow  a 
stream  and  to  examine  each  flower  in  its  native  home;  but 
Matthew  prefers  to  gather  the  blossoms  and  to  arrange 
them  according  to  kind  or  color  in  great  clusters  of  beauty. 
It  is  this  method  of  Matthew  which  suggests  one  helpful 
way  of  analyzing  his  Gospel.  Of  course  many  will  prefer  to 
use  the  outline  commonly  applied  to  the  writings  of  each  of 

the  first  three  evangelists,  namely,  the 
The  Outline         ,  division  of  the  Gospel  according  to  the 

time  or  place  of  the  ministry  of  Christ. 
For  example:  Introduction  to  the  Gospel.  Chs.  1 :  1  to  4: 11 ; 
The  Ministry  in  Galilee.  Chs.  4:  12  to  18:  35;  The  Jour- 
ney Through  Perea.  Chs.  19,  20:  The  Last  Week  in  Je- 
rusalem.   Chs.  21  to  28.    Such  a  division  is  clear  and  satis- 


INTRODUCTION  13 

factory;  but  the  outline  here  suggested  is  designed  to  fix 
the  thought  upon  the  great  central  Figure  of  the  Gospel  as 
he  is  presented  in  the  character  of  a  King,  and  to  designate 
consecutively  each  group  of  teachings  and  incidents  which 
Matthew  combines  under  a  single  topic.  Thus  after  the 
section  dealing  with  the  Birth,  the  Infancy,  and  the  Prep- 
aration of  the  King,  chs.  1  :  1  to  4:11,  there  follow  the 
Proclamation  of  the  King,  or  the  "Sermon  on  the  Mount," 
chs.  4  :  12  to  7  :  29;  the  Credentials  of  the  King,  or  the 
First  Ten  Miracles  of  our  Lord,  chs.  8:1  to  9  :  34;  the 
Messengers  of  the  King,  or  the  Instructions  to  his  Disciples, 
chs.  9  :  35  to  10  :  42;  the  Claims  of  the  King,  chs.  11,  12; 
the  Parables  of  the  King,  ch.  13;  the  Withdrawal  of  the 
King,  chs.  16  :  13  to  17  :27;  the  Servants  of  the  King, 
or  Directions  for  his  Followers,  chs.  18  to  20;  the  Rejection 
of  the  King,  chs.  21  to  23;  the  Prophecies  of  the  King's 
Return,  chs.  24,  25 ;  and  the  Death  and  Resurrection  of  the 
King,  chs.  26  to  28. 

Such  an  outline  may  have  the  merit  of  emphasizing  the 
apparent  method  of  Matthew  and  of  enabling  the  reader 
to  see  with  increasing  clearness  the  kingly  majesty  of 
Christ. 


THE  OUTLINE 
I 

Page 
The  Antecedents  of  the  King.     Matt.  1  :  1  to  4  :  11 21 

1.  The  Genealogy.     Ch.  1  :  1-17    21 

2.  The  Birth  of  Jesus.     Ch.  1  :  18-25 24 

3.  The  Visit  of  the  Wise  Men.     Ch.  2  :  1-12 26 

4.  The  FHght  Into  Egypt.     Ch.  2  :  13-23 30 

5.  The  Herald  of  the  King.     Ch.  3  :  1-12 33 

6.  The  Anointing  of  the  King.     Ch.  3  :  13-17 35 

7.  The  Temptation  of  the  King,    Ch.  4  : 1-11 37 

II 

The  Proclamation  of  the  King.     Chs.  4  :  12  to  7  :  29. . . .     42 

1.  The  Circumstances.     Ch.  4  :  12-25 42 

a.  The  New  Home.     Vs.  12-17 43 

b.  The  First  Followers.     Vs.  18-22 44 

c.  The  Opening  Ministry.     Vs.  23-25 44 

2.  "The  Sermon  on  the  Mount."     Chs.  5  to  7 45 

a.  Introduction:   The  Character  and  Blessedness 

of  the  King's  Servants.     Ch.  5  :  1-16 45 

b.  The    King's    Servants   and    the    Moral    Law. 

Ch.  5  :  17-48 47 

c.  The   King's  Servants  and   Religious  Observ- 

ances.    Ch.  6  :  1-18 53 

d.  The  King's  Servants  and  the  World's  Goods. 

Ch.  6:19-34 56 

e.  The  King's  Servants  and  the  World's  Evil. 

Ch.  7  :l-6 58 

/.    The  King's  Servants  and  Their  Relations  to 

God  and  to  Men.     Ch.  7  :  7-12 60 

g.   Conclusion:    The  Struggle,  the  Test,  and  the 

Security  of  the  King's  Servants.     Ch.  7  :  13- 

29 , 61 

15 


16  THE  OUTLINE 

HI 

Page 

The  Credentials  of  the  King.     Chs.  8  :  1  to  9  :  34 64 

1.  The  First  Group  of  Miracles.     Ch.  8:  1-17 64 

a.  Cleansing  the  Leper.     Ch.  8:1-4 64 

b.  Healing  the  Paralytic.     Ch.  8  :  5-13 65 

c.  Curing  Peter's  Wife's  Mother.     Ch.  8  :  14-17.  66 

2.  The  Impulsive  Scribe  and  the  Reluctant  Disciple. 

Ch.  8  :  18-22 67 

3.  The  Second  Group  of  Miracles.     Chs.  8:  23  to  9:  8. .  68 

a.  Stilling  the  Storm.     Ch.  8  :  23-27 68 

h.  Casting  Out  Demons.     Ch.  8  :  28-34 69 

c.   Forgiving  Sins.     Ch.  9  :  1-8 71 

4.  The  Call  of  Matthew  and  the  Question  About  Fast- 

ing.    Ch.  9  :9-17 72 

5.  The  Third  Group  of  Miracles.     Ch.  9: 18-34 74 

a.  Raising  the  Dead  and  Stopping  the  Issue  of 

Blood.     Ch.  9  :  18-26 74 

b.  Giving  Sight  to  the  Blind  and  Speech  to  the 

Dumb.     Ch.  9:27-34 76 


IV 

The  Messengers  of  the  King.     Chs.  9  :  35  to  10  :  42 77 

1.  The  Occasion  of  Their  Commission.     Ch.  9  :  35-38.  77 

2.  The  Names  of  the  Twelve.     Ch.  10  :  1-4 78 

3.  The  Mission.     Ch.  10  :  5-15 81 

4.  The  Suffering.     Ch.  10  :  16-23 83 

5.  The  Encouragement.     Ch.  10  :  24-33 .' 84 

6.  The  Cross.     Ch.  10  :  34-39 85 

7.  The  Sympathy.     Ch.  10  :  40-42 86 


V 

The  Claims  of  the  King.     Chs.  11,  12 88 

1.  The  Messiah  Predicted  by  John.     Ch.  11  :  1-19. ...  88 

2.  The  Judge  of  the  Impenitent.     Ch.  11  :  20-24 91 

3.  The  Revealer  of  the  Father.     Cl|  11  :  25-30.  .....  92 


THE  OUTLINE  17 

Page 

4.  The  Lord  of  the  Sabbath.     Ch.  12  :  1-21 93 

5.  The  Agent  of  the  Holy  Spirit.     Ch.  12  :  22-37 96 

6.  The  Prophet  and  the  King.     Ch.  12  :  38-45 98 

7.  The  Son  of  God.     Ch.  12  :  46-50. ,, , 100 


VI 
The  Parables  of  the  King.     Ch.  13 102 

1.  The  Sower.     Ch.  13  :  1-23 102 

2.  The  Tares;    the  Mustard  Seed;    the  Leaven.     Ch. 

13  :  24-43 105 

3.  The  Treasure;   the  Pearl;   the  Net.     Ch.  13  :  44-50  107 

4.  The  Responsibility  of  the  Disciples;  and  the  Rejec- 

tion of  Jesus.     Ch.  13  :  51-58 109 


VII 

The  Withdrawal  of  the  King.     Chs.  14  :  1  to  16  :  12..  . .  Ill 

1.  John  the  Baptist  Beheaded.     Ch.  14  :  1-12 HI 

2.  The  Five  Thousand  Fed.     Ch.  14  :  13-21 113 

3.  Jesus  Walks  on  the  Water.     Ch.  14  :  22-36 115 

4.  Ceremonial  and  Real  Defilement.     Ch.  15  :  1-20.  . .  119 

5.  Faith  Tried  and  Triumphant.     Ch.  15  :  21-28 122 

6.  The  Miracles  in  Decapolis.     Ch.  15  :  29-39 125 

7.  The  Leaven  of  the  Pharisees  and  of  the  Sadducees. 

Ch.  16  :  1-12 127 


VIII 

The  Person  and  Work  of  the  King.     Chs.  16  :  13  to  17  :  27  130 

1.  Jesus  Approves  the  Confession  of  Peter.     Ch.  16  : 

13-20 130 

2.  Jesus  Predicts  His  Death  and  Resurrection.     Ch. 

16  :  21-28 132 

3.  Jesus  Is  Transfigured.     Ch.  17  :  1-8 135 

4.  John  the  Baptist  and  Elija4i.     Ch.  17  :  9-13 138 

5.  Jesus  Heals  the  Epileptic  Boy.     Ch.  17  :  14-20 140 

6.  Jesus  Again  Predicts  His  Death.     Ch.  17  :  22,  23.  .  141 

7.  Jesus  Provides  tl^  Temple  Tax.     Ch.  17  :  24-27 ...  143 


18  THE  OUTLINE 

IX 

Fage 
The  Servants  of  the  King.     Chs.  18  to  20 145 

1.  Jesus  Warns  Against  Giving  Offense.     Ch.  18  :  1-14  145 

2.  Jesus  Teaches  How  Offenders  Are  to  Be  Treated. 

Ch.  18  :  15-35 148 

3.  Jesus  Teaches  Concerning  Marriage.     Ch.  19  :  1-12  151 

4.  Jesus  Receives  Little  Children.     Ch.  19  :  13-15.  .  . .  154 

5.  Jesus  Teaches  Concerning  Sacrifice  and  Rewards. 

Chs.  19  :  16  to  20  :  16 155 

a.  The  Rich  Young  Man.     Ch.  19  :  16-22 155 

h.  The  Question  of  Peter.     Ch.  19  :  23-30 157 

c.   The  Parable  of  the  Laborers  in  the  Vineyard. 

Ch.  20  :1-16 159 

6.  Jesus  Teaches  True  Greatness.     Ch.  20  :  17-28.  .  .  .    161 

7.  Jesus  Gives  Sight  to  the  Blind.     Ch.  20  ;  29-34. ...    163 


X 

The  Rejection  of  the  King.     Chs.  21  to  23 166 

1.  Three  Acted  Parables  of  Warning.     Ch.  21  :  1-22 . .  166 

a.  The  Royal  Entry.     Ch.  21  :  1-11 166 

b.  Cleansing  the  Temple.     Ch.  21  :  12-17 167 

c.  The  Barren  Fig  Tree.     Ch.  21  :  18-22 169 

2.  The  Claims  of  Divine  Authority.     Ch.  21  :  23-27.  .  170 

3.  Three  Parables  of  Judgment.     Chs.  21  :  28  to  22  :  14  172 

a.  The  Two  Sons.     Ch.  21  :  28-32 172 

h.  The  Wicked  Husbandmen.     Ch.  21  :  33-46.  . .  173 

c.  The  Marriage  Feast.     Ch.  22  :  1-14 174 

4.  Three  Ensnaring  Questions.     Ch.  22  :  15-40 176 

a.  Tribute  to  Casar?     Ch.  22  :  15-22 176 

b.  Is  There  a  Resurrection?     Ch.  22  :  23-33 178 

c.  Which  Is  the  Great  Commandment?     Ch.  22  : 

34-40 180 

5.  The  Question  of  Jesus.     Ch.  22  :  41-46 180 

6.  The  Warning  Against  the  Pharisees.     Ch.  23  :  1-12  181 

7.  The  Woes  Upon  the  Pharisees.     Ch.  23  :  13-39.  ...  184 


# 


THE  OUTLINE  19 

XI 

Page 

The  Prophecies  of  the  King's  Return.     Chs.  24,  25 189 

1.  The  Present  Age.     Ch.  24  :  1-14 189 

2.  The  Great  Tribulation.     Ch.  24  :  15-28 191 

3.  The  Coming  of  Christ.     Ch.  24  :  29-31 193 

4.  The  Exhortation  to  Watchfulness.     Ch.  24  :  32-51.  194 

5.  The  Parable  of  the  Ten  Virgins.     Ch.  25  :  1-13 196 

6.  The  Parable  of  the  Talents.     Ch.  25  :  14-30 198 

7.  The  Judgment.     Ch.  25  :  31-46 201 


XII 

The  Trial,  Death,  and  Resurrection  of  the  King.     Chs. 

26  to  28 204 

1.  The  Devotion  of  Mary  and  the  Treachery  of  Judas. 

Ch.  26  :  1-16 204 

-  ,2.  The  Last  Supper.     Ch.  26  :  17-35 206 

i^  -3.   Jesus  in  Gethsemane.     Ch.  26  :  36-56 209 

4.  Jesus  Before  Caiaphas.     Ch.  26  :  57-75 212 

5.  Jesus  Before  Pilate.     Ch.  27  :  1-26 214 

6.  The  Crucifixion  and  Burial.     Ch.  27  :  27-66 217 

7.  The  Resurrection.     Ch.  28 221 


Matt.  1:  1-17  THE  GENEALOGY  21 


I.  The  Antecedents  of  the  King.    Matt.  1  :  1  to  4  :  11 
1.     THE  GENEALOGY.     Ch.  1  :  1-17 

1  The  book  of  the  generation  of  Jesus  Christ,  the  son  of 
David,  the  son  of  Abraham. 

2  Abraham  begat  Isaac ;  and  Isaac  begat  Jacob ;  and  Jacob 
begat  Judah  and  his  brethren ;  3  and  Judah  begat  Perez  and 
Zerah  of  Tamar ;  and  Perez  begat  Hezron ;  and  Hezron  begat 
Ram;  4  and  Ram  begat  Amminadab ;  and  Amminadab  begat 
Nahshon;  and  Nahshon  begat  Sabnon;  5  and  Salmon  begat 
Boaz  of  Rahab;  and  Boaz  begat  Obed  of  Ruth;  and  Obed 
begat  Jesse ;  6  and  Jesse  begat  David  the  king. 

And  David  begat  Solomon  of  her  that  had  been  the  wife  of 
Uriah;  7  and  Solomon  begat  Rehoboam;  and  Rehoboam  be- 
gat Abijah;  and  Abijah  begat  Asa;  8  and  Asa  begat  Jehosha- 
phat;  and  Jehoshaphat  begat  Joram;  and  Joram  begat  Uz- 
ziah;  9  and  Uzziah  begat  Jotham;  and  Jotham  begat  Ahaz; 
and  Ahaz  begat  Hezekiah ;  10  and  Hezekiah  begat  Manasseh ; 
and  Manasseh  begat  Amon;  and  Amon  begat  Josiah;  11  and 
Josiah  begat  Jechoniah  and  his  brethren,  at  the  time  of  the 
carrying  away  to  Babylon. 

12  Ajid  after  the  carrying  away  to  Babylon,  Jechoniah  be- 
gat Shealtiel ;  and  Shealtiel  begat  Zerubbabel;  ISandZerub- 
babel  begat  Abiud;  and  Abiud  begat  Eliakim;  and  Eliakim 
begat  Azor;  14  and  Azor  begat  Sadoc;  and  Sadoc  begat 
Achim;  and  Achim  begat  Eliud;  15  and  Eliud  begat  Elea- 
zar;  and  Eleazar  begat  Matthan;  and  Matthan  begat  Jacob; 
16  and  Jacob  begat  Joseph  the  husband  of  Mary,  of  whom 
was  bom  Jesus,  who  is  called  Christ. 

17  So  all  the  generations  from  Abraham  unto  David  are 
fourteen  generations;  and  from  David  unto  the  carrying 
away  to  Babylon  fourteen  generations;  and  from  the  carry- 
ing away  to  Babylon  unto  the  Christ  fourteen  generations. 

'^^^'  The  opening  chapters  of  Matthew  may  be  regarded  as 
an  introduction  to  the  Gospel.  They  concern  the  ancestry, 
birth,  and  infancy  of  Jesus,  and  the  preparation  for  his 
public  ministry.  Each  of  these  facts  and  events  is  so 
related  as  to  reveal  the  distinct  purpose  of  the  writer  and 
the  distinguishing  features  of  his  narrative.  Thus  (1) 
Matthew  is  the  "Gospel  of  the  King,"  and  this  "Book  of 


22  THE  ANTECEDENTS         Matt.  1:  1-17 

the  Genealogy  of  Jesus  Christ,"  this  birth  roll,  which  begins 
the  story,  is  emphatically  the  genealogy  of  a  King.  It  is  de- 
signed to  show  that  Jesus  was  the  lawful  heir  to  the  throne 
•^of  David.  It  differs  essentially  from  the  genealogy  recorded 
by  Luke.  The  two  lists  of  names  diverge  after  the  mention 
of  David.  Some  have  conjectured  that  Luke  gives  the 
natural  as  distinct  from  the  royal  line.  Others  have 
supposed  that  he  gives  the  lineage  of  Mary.  As  to  the 
true  explanation  of  this  divergence  no  agreement  has  been 
reached,  but  the  important  point  is  obvious.  Luke,  who 
paints  the  portrait  of  the  ideal  Man,  traces  the  genealogy 
of  Jesus  to  Adam,  the  father  of  the  race;  but  Matthew, 
who  draws  for  us  the  picture  of  the  King,  records  the  royal 
ancestry  of  Jesus.  He  traces  the  line  from  Abraham,  but 
first  mentions  David  in  whom  the  family  attained  the 
royalty  which  was  lost  at  the  Captivity  and  regained  in 
Christ.  The  genealogy  omits  several  names  in  the  royal 
line,  but  this  does  not  destroy  its  value.  It  indicates, 
however,  that  the  word  "begat"  does  not  mean,  literally, 
"was  the  father  of"  but  "was  the  legal  ancestor,"  so  that 
Joseph  is  shown  to  be  the  heir  of  David  and  because  of  his 
marriage  to  Mary,  her  Son  becomes  in  all  reality  the  "Son 
of  David"  the  King. 

(2)  Matthew,  however,  is  the  "Gospel  of  the  Messiah." 
The  King  he  described  is  emphatically  the  King  of  the 
Jews.  In  him  the  inspired  prophecies  are  fulfilled.  What 
more  fitting  opening  could  be  suggested  than  this  genealogy 
which  jxiints  backward  over  the  whole  history  of  the 
Hebrew  people?  It  is  no  barren  and  lifeless  list  of  names; 
it  awakens  the  most  sacred  memories;  it  embodies  the 
most  glorious  hojies;  it  forms  the  best  conceivable  link 
between  the  Old  Testament  and  the  New;  it  is  not  wanting 
in  spiritual  significance. 

This  genealogy  is  divided  into  three  sections  representing 
fourteen  generations  each.  The  division  is  character- 
istically Jewish,  as  it  combines  the  divine  number  "three" 
with  twice  the  sacred  number  "seven."  These  sections 
cover  the  three  great  periods  of  Jewish  history  before  the 
time  of  Christ.  The  first  is  the  period  of  the  Patriarchs 
and  Judges.     Beginning  with  Abraham  there  appears  the 


Matt.  1:  1-17  THE  GENEALOGY  23 

succession  of  heroes  who  made  the  name  of  Israel  famous; 
mention  is  made  of  Ruth,  whose  romance  forms  the  most 
charming  idyl  of  the  East,  and  of  Jesse,  and  of  David  his 
royal  son.  The  second  period  is  that  of  the  monarchy 
which  attained  its  splendor  in  the  days  of  David  and  Solo- 
mon. It  is,  however,  a  period  of  decline  and  failure. 
Something  of  revival  and  glory  is  suggested  by  the  names  of 
Jehoshaphat,  Hezekiah,  and  Josiah;  but  the  mention  of 
Rehoboam,  Ahaz,  and  Manasseh  intimate  the  degeneration 
and  apostasy  which  resulted  in  the  tragedy  of  the  Captivity. 

With  few  exceptions  the  persons  named  as  belonging  to 
the  third  period,  covering  the  six  hundred  years  between  the 
monarchy  and  Christ,  are  shrouded  in  dateless  and  un- 
broken darkness.  Thus  the  story  outlined  by  the  genealogy 
of  Jesus  is  one  of  mingled  pathos  and  glory,  of  heroism  and 
disgrace;  but  its  three  chapters  with  their  fascinating  and 
diverse  characters  remind  us  that  through  the  troubled 
centuries,  through  the  changing  scenes,  by  patriarchs, 
kings,  and  priests,  by  men  illustrious  and  obscure,  God 
was  preserving  a  line  and  accomplishing  a  purpose,  until 
at  last  appeared  One  who,  as  the  "son  of  David,"  was 
destined  to  be  the  source  and  center  of  universal  rule,  and 
as  the  "son  of  Abraham,"  the  source  and  center  of  uni- 
versal blessing. 

(3)  Matthew  is  also  the  "Gospel  of  Rejection."  It  is  in 
harmony  with  this  picture  that  the  genealogy  of  Jesus 
contains  names  which^the  Jews  might  gladly  have  repudi- 
ated for  their  suggestions  of  disgrace  and  other  names  which 
recall  apostasy  from  God,  the  breaking  of  his  covenants, 
and  the  refusal  of  his  offers  of  mercy.  Most  of  all  is  it 
noticeable  that  Matthew  includes  four  names  which  oc- 
casion surprise.  They  are  the  names  of  women  and  there- 
fore unusual  in  such  a  Jewish  genealogy,  and  they  are  the 
names  of  women,  three  of  whom  were  guilty  of  gross  sin 
and  two  were  members  of  hated  and  heathen  races.  It 
may  be  that  they  were  intended  to  suggest  that  the  King 
whom  the  Jews  rejected  was  a  Saviour  who  identified 
himself  with  sinful  humanity,  who  offered  pardon  and  high 
privilege  to  all  penitent  offenders,  and  who  promised  to 
Jew  and  Gentile  alike  the  blessings  of  his  transforming 


24  THE  ANTECEDENTS       Matt.  1:  18-25 

power;  it  even  may  be  an  intimation  that,  as  the  royal 
line  had  been  preserved  in  extraordinary  and  irregular 
ways,  so  the  last  step  would  be  the  most  marvelous  of  all, 
even  the  miraculous  birth  of  Jesus,  the  Son  of  the  Virgin 
Mary,  the  reputed  Son  of  Joseph. 

(4)  It  may  be  suggested  further  that,  as  this  Gospel  so 
emphasizes  the  final  triumph  of  the  King,  it  is  not  un- 
natural that  the  royal  line  from  which  he  came  had  for  a 
time  lost  its  glory  and  had  been  hidden  in  obscurity.  Thus 
the  Monarch  who  was  despised  and  rejected  and  was 
nailed  to  a  cross  by  his  enemies,  will  ultimately  appear  as 
the  true  Son  of  David,  and  will  restore  the  vanished  glory 
as  the  rightful  Heir  of  Solomon,  as  the  Prince  of  Peace,  as 
the  universal  King. 

2.     THE  BIRTH  OF  JESUS.     Ch.  1  :  18-25 

18  Now  the  birth  of  Jesus  Christ  was  on  this  wise:  When 
his  mother  Mary  had  been  betrothed  to  Joseph,  before  they 
came  together  she  was  found  with  child  of  the  Holy  Spirit. 
19  And  Joseph  her  husband,  being  a  righteous  man,  and  not 
willing  to  make  her  a  public  example,  was  minded  to  put  her 
away  privily.  20  But  when  he  thought  on  these  things,  be- 
hold, an  angel  of  the  Lord  appeared  unto  him  in  a  dream, 
saying,  Joseph,  thou  son  of  David,  fear  not  to  take  unto  thee 
Mary  thy  wife:  for  that  which  is  conceived  in  her  is  of  the 
Holy  Spirit.  21  And  she  shall  bring  forth  a  son;  and  thou 
shalt  call  his  name  jESUS;  for  it  is  he  that  shall  save  his  people 
from  their  sins.  22  Now  all  this  is  come  to  pass,  that  it  might 
be  fulfilled  which  was  spoken  by  the  Lord  through  the 
prophet,  saymg, 
23  Behold,  the  virgin  shall  be  with  child,  and  shall  bring 

forth  a  son, 

And  they  shall  call  his  name  Lnmanuel ; 
which  is,  being  interpreted,  God  with  us.  24  And  Joseph 
arose  from  his  sleep,  and  did  as  the  angel  of  the  Lord  com- 
manded him,  and  took  unto  him  his  wife ;  25  and  knew  her 
not  till  she  had  brought  forth  a  son:  and  he  called  his  name 
Jesus. 

The  genealogy  of  Jesus  declared  him  to  be  the  Son  of 
David.  The  story  of  his  birth  reveals  him  as  the  Son  of 
God.     It  includes  an  explanation  of  the  name  which  was 


Matt.  1:  18-25      THE  BIRTH  OF  JESUS  25 

given  and  of  the  prophecy  which  was  fulfilled.  The  story- 
is  brief,  but  it  bears  the  features  characteristic  of  Matthew, 
the  "Gospel  of  the  King,"  of  the  predicted  and  rejected 
Messiah ;  for  it  shows  that  the  mother  of  Jesus  is  about  to 
be  repudiated  and  that  Joseph  who  was  to  be  his  legal 
father  is  addressed  as  the  "son  of  David,"  that  Jesus  is  to 
save  "his  people"  and  that  an  Old  Testament  prediction  is 
divinely  fulfilled  in  his  birth. 

This  account  of  the  supernatural  birth  of  our  Lord  is 
given  with  inspired  delicacy  and  reserve,  yet  with  such 
definiteness  and  clearness  as  to  leave  no  doubt  as  to  the 
fact  recorded.  The  statement  of  the  perplexity  of  Joseph, 
the  reference  to  Jewish  law  and  custom,  the  divine  guidance 
granted  in  the  dream,  the  simple  declaration  of  the  miracu- 
lous event  are  all  so  natural  and  circumstantial  as  to  indicate 
that  the  writer  was  composing  not  a  poetic  idyl  but  sober 
history. 

It  is  not  necessary  to  believe  that  the  deity  or  sinlessness 
of  Christ  were  conditioned  upon  the  miracle  of  his  birth; 
it  is  conceivable  that  the}^  might  have  been  secured  by 
some  other  method  of  Incarnation ;  but  surely,  in  the  light 
of  this  miracle,  they  are  more  easily  understood,  and  it  is 
further  true  that  doubt  as  to  this  miracle  is  usually  accom- 
panied by  a  denial  of  the  divine  person  of  our  Lord  or 
of  the  authority  of  Scripture. 

Nor  should  this  miracle  be  regarded  as  difficult  to  believe. 
Christ  is  himself  the  embodiment  of  miracle.  In  him  the 
human  and  divine  are  inseparably  united.  If  he  has  existed 
eternally  as  God,  if  his  earthly  ministry  was  attended  by 
superhuman  works,  if  he  left  the  world  by  a  supernatural 
resurrection  and  ascension,  it  is  not  incredible  that  his 
coming  to  earth  was  attended  by  miracle  and  mystery. 
The  real  importance  of  the  event  lies,  however,  not  in  the 
method,  but  in  the  result  of  the  supernatural  birth.  This 
is  emphasized  by  the  announcement  of  the  name  of  Jesus 
and  by  the  interpretation  of  an  inspired  prophecy.  "Jesus" 
is  the  Greek  form  of  the  Hebrew  word  "Joshua"  ("Jehovah 
is  salvation")  and  in  the  dream  it  is  announced  by  the 
angel  in  the  form  of  this  memorable  promise  "Thou  shalt 
call  his  name  Jesus;  for  it  is  he  that  shall  save  his  people 


26  THE  ANTECEDENTS  Matt.  2:  1-6 

from  their  sins."  Other  men  had  borne  that  same  name; 
notably,  the  great  deHverer  Joshua,  who  had  gained  the 
victory  over  the  peoples  of  Canaan,  and  also  the  high 
priest  who  had  aided  in  the  restoration  of  Jerusalem;  but 
now  One  was  to  appear  who  was  to  realize  in  its  fullness 
all  that  the  name" implied;  he  was  to  save  his  people  from 
all  the  guilt  and  power  of  sin. 

This  birth  and  this  inspiring  name  were  interpreted  by 
Matthew  as  the  fulfillment  of  an  ancient  prophecy.  In  the 
days  of  Ahaz,  Isaiah  had  predicted  that  God  was  to  grant 
deliverance  to  Judah  from  the  kings  of  Israel  and  Syria, 
and  that  as  a  symbol  of  this  divine  intervention  a  virgin 
should  bring  forth  a  son  who  should  be  called  "Immanuel," 
which  means  "God  with  us."  The  ancient  prophet  mayjnot 
have  had  in  mind  either  a  miracle  or  an  event  of  the  distant 
future,  but  the  writer  of  the  Gospel  saw  that  the  true  mean- 
ing of  his  prediction  was  realized  in  the  birth  of  Jesus,  for 
he  was  no  mere  pledge  of  divine  deliverance  but  himself  a 
divine  Saviour,  not  only  was  his  name  a  token  of  the 
presence  of  God,  but  he  himself  was  manifest  deity.  The 
real  significance  of  the  birth  of  Jesus,  as  here  related,  lies 
therefore  in  the  fact  that  the  Son  of  Mary  is  also  the  in- 
carnate God  who  is  able  to  save  those  who  put  their  trust 
in  him,  for  he  is  all  that  his  blessed  name  implies,  our  divine 
Saviour,  "Jesus." 

3.     THE  VISIT  OF  THE  WISE  MEN.     Ch.  2  :  1-12 

1  Now  when  Jesus  was  bom  in  Bethlehem  of  Judaea  in  the 
days  of  Herod  the  king,  behold,  Wise-men  from  the  east 
came  to  Jerusalem,  saying,  2  Where  is  he  that  is  born  King 
of  the  Jews?  for  we  saw  his  star  in  the  east,  and  are  come  to 
worship  him.  3  And  when  Herod  the  king  heard  it,  he  was 
troubled,  and  all  Jerusalem  with  him.  4  And  gathering  to- 
gether all  the  chief  priests  and  scribes  of  the  people,  he  in- 
quired of  them  where  the  Christ  should  be  bom.  5  And  they 
said  unto  him,  In  Bethlehem  of  Judaea:  for  thus  it  is  written 
through  the  prophet, 
6  And  thou  Bethlehem,  land  of  Judah, 

Art  in  no  wise  least  among  the  princes  of  Judah: 
For  out  of  thee  shall  come  forth  a  govemor, 
Who  shall  be  shepherd  of  my  people  Israel. 


Matt.  2: 7-12  THE  WISE  MEN  27 

7  Then  Herod  privily  called  the  Wise-men,  and  learned  of 
them  exactly  what  time  the  star  appeared.  8  And  he  sent 
them  to  Bethlehem,  and  said.  Go  and  search  out  exactly  con- 
cerning the  young  child ;  and  when  ye  have  found  him,  bring 
me  word,  that  I  also  may  come  and  worship  him.  9  And 
they,  having  heard  the  king,  went  their  way;  and  lo,  the  star, 
which  they  saw  in  the  east,  went  before  them,  till  it  came  and 
stood  over  where  the  young  child  was.  10  And  when  they 
saw  the  star,  they  rejoiced  with  exceeding  great  joy.  11  And 
they  came  into  the  house  and  saw  the  young  child  with  Mary 
his  mother;  and  they  fell  down  and  worshipped  him;  and 
opening  their  treasures  they  ofifered  unto  him  gifts,  gold  and 
frankincense  and  myrrh.  12  And  being  warned  of  God  in  a 
dream  that  they  should  not  return  to  Herod,  they  departed 
into  their  own  country  another  way. 

Fancy  has  been  allowed  to  play  so  freely  with  the  story 
of  the  "Wise-men  from  the  east,"  that  in  most  minds  it  is 
difficult  to  dissociate  the  elements  of  fable  from  those  of 
fact  It  is  commonly  imagined  that  these  W^ise  Men 
were  kings,  that  they  were  three  in  number,  that  they  were 
named  Caspar,  Melchior,  and  Balthasar,  that  one  came 
from  Greece,  one  from  India,  and  the  third  from  Egypt. 
All  these  statements  belong  to  the  realm  of  fiction,  as  do 
the  descriptions  of  their  journey  and  of  their  retinue,  and 
the  stories  of  their  later  life,  and  of  their  baptism  by 
Thomas.  It  is  even  said  that  their  bones  were  discovered 
in  the  fourth  century  by  Saint  Helena,  were  brought  to 
Constantinople  and  deposited  in  the  Church  of  Saint 
Sophia,  subsequently  transferred  to  Milan,  and  finally 
brought  by  Frederick  Barbarossa  to  Cologne,  where  the 
three  skulls  are  guarded  to-day  in  a  golden  shrine  in  the 
great  cathedral. 

In  reality  nothing  is  known  of  these  Wise  Men  in  addition 
to  the  few  brief  statements  here  recorded  by  Matthew. 
Out  of  the  mystery  of  their  past  they  step  upon  the  stage 
for  only  one  short  scene  and  then  they  disappear  forever. 
However,  the  part  they  play  is  not  unimportant  and  the 
lessons  they  bring  are  full  of  meaning. 

Their  designation  as  "Wise-men"  is  a  translation  of  the 
Greek  word  "Magi,"  a  name  by  which  they  are  familiarly 
known,  and  from  which  have  come  such  terms  as  "magic" 


28  THE  ANTECEDENTS         Matt.  2:  1-12 

and  "magician."  They  were  probably  members  of  an 
Oriental  princely  caste,  who  were  familiar  with  astronomy 
or  astrology,  and  who  had  been  taught  by  Jews  of  the 
Dispersion  to  expect  the  coming  of  a  Saviour,  a  universal 
King.  Some  sign  in  the  heaven  convinced  them  that  such 
a  Prince  had  appeared  and  they  journeyed  to  Jerusalem, 
the  capital  city  of  the  Jews,  to  render  to  the  King  who  had 
been  born  the  homage  which  was  his  due.  The  important 
point  is  that  these  men  were  heathen  and  that  they  re- 
represent  the  first  fruits  of  the  Gentile  nations.  They 
symbolize  the  truth  that  in  the  great  world  to-day  there 
are  countless  hungry  hearts  yearning  for  a  divine  Saviour 
and  ready  to  follow  even  faint  and  imperfect  signs  which 
may  lead  to  his  feet. 

The  background  of  the  story  is  peculiarly  dark.  "When 
Herod  the  king  heard  it,  he  was  troubled,  and  all  Jerusalem 
with  him."  The  cruel  and  suspicious  tyrant  feared  that  his 
power  might  be  endangered  by  one  who  was  reputed  to  be 
born  "King  of  the  Jews";  and  the  people  themselves,  who 
should  have  rejoiced  in  the  announcement  that  their 
Deliverer  had  come,  were  distressed  rather  than  gladdened 
by  the  arrival  and  the  strange  story  of  the  Wise  Men. 
Herod  seems  to  have  been  the  only  one  who  was  stirred  to 
action  or  sufficiently  concerned  to  aid  the  travelers  in  their 
quest.  He  summoned  the  Jewish  leaders  to  learn  from  them 
where  their  promised  Messiah  was  to  be  born.  They  knew 
exactly;  they  were  familiar  with  the  prophecy  which 
pointed  to  Bethlehem,  but  they  showed  not  the  slightest 
interest  in  the  possibility  that  their  Messiah  had  appeared. 
It  was  Herod  who  closely  questioned  the  Wise  Men  and 
sent  them  to  report  concerning  "the  young  child,"  pro- 
mising, hoary  hypocrite  that  he  was,  to  "come  and  wor- 
ship him." 

Thus  it  is  now;  many  who  are  most  familiar  with  the 
facts  concerning  Christ  are  least  interested  to  accept  him  as 
their  Lord,  while  some,  like  Herod,  are  hostile  to  him,  fear- 
ing that  to  admit  his  claims  may  result  in  .some  personal  loss. 

Here,  too,  is  a  lesson  in  divine  guidance.  God  gave  the 
Wise  Men  a  sign  in  the  east;  he  led  them  to  Jerusalem; 
he  spoke  to  them  from  the  Scripture;  he  directed  them  to 


Matt.  2:  1-12  THE  WISE  MEN  29 

Bethlehem,  and  finally  showed  them  how  to  return  to  their 
homes  in  safety.  Where  hearts  are  eager  to  find  the  King, 
there  are  always  provided  signs  which  lead  at  last  into 
his  presence  chamber.  The. method  of  guidance  may  be 
mysterious,  the  fact  is  certain.  In  the  case  of  the  Wise 
Men  it  is  impossible  to  afBrm  what  is  meant  by  "the  star, 
which  they  saw  in  the  east."  Was  it  a  planet  or  a  con- 
junction of  planets,  or  one  of  those  variable  stars  which 
sometimes  flash  forth  with  unwonted  brilliance?  An  actual 
star  might  have  guided  them  westward  and  southward,  but 
how  could  a  star  move  before  them  on  that  last  brief 
journey  and  stand  over  a  definite  house  in  the  little  town 
of  Bethlehem?  It  seems  probable  that  the  guidance  was 
supernatural.  Something  like  a  star  in  appearance,  but 
near  the  earth,  may  have  been  granted  to  lead  those  trav- 
elers to  their  sacred  goal.  It  has  been  conjectured  that  it 
was  the  "cloud  of  glory"  which  had  led  the  people  through 
the  wilderness,  the  chariot  of  Jehovah,  the  pavilion  of  the 
King.  Here  speculation  is  futile,  the  reality  is  plain; 
where  men  really  are  eager  to  learn  the  truth  concerning 
Christ,  providences  are  granted  which  give  them  occasion 
to  rejoice  "with  exceeding  great  joy." 

The  third  familiar  lesson  concerns  the  service  of  Christ. 
It  is  embodied  in  the  picture  of  the  Wise  Men  as  "They  fell 
down  and  worshipped  him;  and  opening  their  treasures 
they  offered  unto  him  gifts,  gold  and  frankincense  and 
myrrh."  When  one  sees  the  King  in  his  beauty,  when  one 
recognizes  in  Christ  the  divine  Saviour,  there  is  always 
awakened  the  desire  to  render  to  him  priceless  offerings. 
It  is  not  necessary  to  regard  the  gifts  of  the  Magi  as  sym- 
bols; but  they  were  surely  princely  and  precious.  They 
rightly  indicate  that  the  acceptance  of  Christ  involves 
the  devotion  to  him  of  praise,  and  of  love,  and  of  treasure, 
and  of  toil,  and  of  life. 

When  this  story  is  compared  with  the  early  chapters  of 
Luke  it  appears  that  the  visit  of  the  Wise  Men  must  have 
occurred  at  least  forty  days  after  the  birth  of  Jesus. 
There  is  no  difficulty  in  harmonizing  the  accounts;  but 
the  contrasts  emphasize  the  features  which  ever  characterize 
the  Gospel  of  Matthew.     Here  no  humble  shepherds  are 


30  THE  ANTECEDENTS       Matt.  2:  13-22 

sent  to  find  a  "babe  lying  in  a  manger,"  but  distinguished 
sages  from  foreign  lands  offer  their  princely  gifts,  while 
Herod  the  Great  trembles  on  his  throne.  This  is  the 
"Gospel  of  the  King."  It  is  also  the  "Gospel  of  the 
Messiah";  and  here  Jesus  is  declared  to  be  the  King  of 
the  Jews  who  w^as  definitely  predicted  as  the  shepherd  of 
Israel  to  be  born  "in  Bethlehem  of  Judsea."  This  is  the 
Gospel  of  "rejection,"  and  here  the  rulers  of  Israel  appear 
from  the  first  as  indifferent  to  his  coming,  and  "all  Jeru- 
salem" is  "troubled"  by  his  birth.  It  is  also  the  Gospel 
of  the  coming  and  the  triumph  of  Christ ;  and  here  appear 
the  representatives  of  the  Gentile  nations  offering  homage 
to  him  before  whom  all  knees  will  bow,  whom  some  day 
all  will  aqknowledge  as  universal  King. 

4.     THE  FLIGHT  INTO  EGYPT.     Ch.  2  :  13-23 

13  Now  when  they  were  departed,  behold,  an  angel  of  the 
Lord  appeareth  to  Joseph  in  a  dream,  saying.  Arise  and  take 
the  young  child  and  his  mother,  and  flee  into  Egypt,  and  be 
thou  there  until  I  tell  thee:  for  Herod  will  seek  the  yoimg 
child  to  destroy  him.  14  And  he  arose  and  took  the  young 
child  and  his  mother  by  night,  and  departed  into  Egypt;  15 
and  was  there  until  the  death  of  Herod:  that  it  might  be  ful- 
filled which  was  spoken  by  the  Lord  through  the  prophet, 
saying,  Out  of  Egypt  did  I  call  my  son. 

16  Then  Herod,  when  he  saw  that  he  was  mocked  of  the 
Wise-men,  was  exceeding  wroth,  and  sent  forth,  and  slew 
all  the  male  children  that  were  in  Bethlehem,  and  in  all  the 
borders  thereof,  from  two  years  old  and  under,  according  to 
the  time  which  he  had  exactly  learned  of  the  Wise-men.    17 
Then  was  fulfilled  that  which  was  spoken  through  Jeremiah 
the  prophet,  saying, 
18  A  voice  was  heard  in  Ramah, 
Weeping  and  great  mourning, 
Rachel  weeping  for  her  children; 
And  she  would  not  be  comforted,  because  they  are  not. 

19  But  when  Herod  was  dead,  behold,  an  angel  of  the  Lord 
appeareth  in  a  dream  to  Joseph  in  Egypt,  saying,  20  Arise 
and  take  the  young  child  and  his  mother,  and  go  into  the  land 
of  Israel:  for  they  are  dead  that  sought  the  young  child's  life. 
21  And  he  arose  and  took  the  young  child  and  his  mother, 
and  came  into  the  land  of  Israel.    22  But  when  he  heard  that 


Matt.  2:23     THE  FLIGHT  INTO  EGYPT  31 

Archelaus  was  reigning  over  Judaea  in  the  room  of  his  father 
Herod,  he  was  afraid  to  go  thither;  and  being  warned  of 
God  in  a  dream,  he  withdrew  into  the  parts  of  Galilee,  23 
and  came  and  dwelt  in  a  city  called  Nazareth;  that  it  might 
be  fulfilled  which  was  spoken  through  the  prophets,  that  he 
should  be  called  a  Nazarene. 

In  addition  to  the  story  of  the  Wise  Men,  Matthew 
records  only  two  other  incidents  in  the  infancy  of  Jesus,  the 
flight  into  Egypt  occasioned  by  the  cruel  jealousy  of  Herod, 
and  the  return  to  Palestine  made  possible  by  the  death  of 
the  murderous  king.  The  hatred  of  Herod  was  stirred 
to  a  rage  by  the  failure  of  the  Wise  Men  to  report  to  him  of 
the  Child  whom  they  regarded  as  King  of  the  Jews, "whom 
Herod  desired  to  kill.  When,  therefore,  he  learned  that 
they  had  disappeared  without  returning  to  Jerusalem,  he 
sent  forth  his  heartless  command  to  slaughter  "all  the 
male  children  that  were  in  Bethlehem,  and  in  all  the  borders 
thereof,  from  two  years  old  and  under" ;  he  wished  to  make 
sure  that  the  rival .  King,  a  mere  helpless  babe,  had  been 
destroyed.  Such  a  deed  was  wholly  in  accord  with  the 
character  of  Herod  w^ho  had  recently  murdered  his  own 
sons,  Alexander  and  Aristobulus,  for  fear  that  they  might 
usurp  his  throne.  Thus  jealousy  often  appears  as  the 
most  cruel  of  passions. 

However,  before  the  heartless  edict  of  the  king  had  been 
issued,  Joseph,  with  Mary  and  Jesus,  had  fled  to  Egypt. 
How  old  the  child  then  was,  or  how  many  years  were  spent 
in  exile,  is  quite  unknown.  Two  facts,  however,  are  em- 
phasized by  the  writer:  the  story,  like  that  of  the  Magi,  is 
one  of  divine  guidance,  and,  secondly,  all  its  incidents  are 
declared  to  be  in  fulfillment  of  inspired  prophecy.  On 
the  departure  of  the  Wise  Men,  Joseph  was  warned  by  a 
dream  to  "Take  the  young  child  and  his  mother,  and  flee  in- 
to Egypt."  On  the  death  of  Herod  he  was  directed  by  a 
dream  to  "arise  and  take  the  young  child  and  his  mother 
and  go  into  the  land  of  Israel."  While  he  might  have  re- 
turned to  Judea,  "Being  warned  of  God  in  a  dream,  he 
withdrew  into  the  parts  of  Galilee."  Thus  by  means  of 
his  own  choosing  God  is  ever  guiding  those  who  are  devoted 
to  the  interests  of  his  Son. 


32  THE  ANTECEDENTS       Matt.  2:  13-23 

The  divine  element  of  the  history  is  further  revealed  by 
the  connection  of  the  events  with  Old  Testament  prophecy. 
In  this  one  brief  paragraph  three  distinct  quotations  are 
made.  Matthew  is  the  Gospel  of  the  Messiah,  the  Gospel 
of  "rejection,"  the  Gospel  of  fulfillment,  and  here  all  these 
features  can  be  distinctly  traced,  while  the  last  is  made 
peculiarly  prominent.  The  flight  into  Egypt  is  declared  to 
fulfill  the  words  of  Hosea,  "Out  of  Egypt  did  I  call  my  son." 
Matthew  does  not  quote  the  exact  words,  nor  does  he 
mean  that  the  prophet  intended  them  as  a  prediction,  but 
that  the  history  of  Israel  in  being  brought  out  of  Egypt  was 
a  type  and  anticipation  of  this  experience  of  the  Messiah, 
the  true  Son  of  God.  The  second  quotation  is  from 
Jeremiah,  a  highly  figurative  passage  in  which  Rachel, 
the  mother  of  Joseph  and  Benjamin,  is  pictured  rising  from 
her  grave  and  lamenting  the  destruction  of  her  descendants 
as  she  sees  the  files  of  captives  who,  by  order  of  the  king 
of  Babylon,  are  being  driven  northward  from  the  desolated 
city.  Her  anguish  is  said  to  find  its  counterpart,  the 
picture  of  her  agony  is  said  to  be  fulfilled,  in  the  grief  of 
the  bereaved  mothers  of  Bethlehem. 

The  third  prophecy  is  less  definite;  it  probably  refers  to 
no  specific  prediction  but  to  an  intimation  of  several 
writers  that  the  Messiah  was  to  be  "despised  and  rejected 
of  men."  This  was  actually  the  experience  of  Jesus;  and 
one  reason  for  his  being  despised  was  the  fact  of  his  long 
residence  in  the  obscure  and  humble  town  of  Nazareth. 
Yet  his  dwelling  there  was  due  to  divine  guidance.  On 
his  return  from  Egypt,  Joseph  would  have  lived  in  Judea; 
but  there  Archelaus  was  ruling  in  the  place  of  his  father 
and  had  begun  his  reign  as  a  true  son  of  Herod  by  the 
murder  of  three  thousand  citizens.  Thus  it  came  to  pass 
that  Joseph  "Being  warned  of  God  in  a  dream,  .  .  . 
withdrew  into  .  .  .  Galilee,  and  .  .  .  dwelt  in  .  .  . 
Nazareth" ;  and  as  a  result  Jesus  was  "called  a  Nazarene." 
This  was  a  term  of  reproach  and  scorn,  and  the  prophets 
had  foretold  that  the  Messiah  would  thus  bear  the  contempt 
of  men;  but  from  despised  Nazareth  came  forth  One  who 
finally  will  fulfill  the  prophecies  of  glory  as  he  once  did  the 
predictions  of  shame,  Jesus  the  Christ,  the  universal  King. 


Matt.  3:  1-12        THE  KING'S  HERALD  33 

5.     THE  HERALD  OF  THE  KING.     Ch.  3  :  1-12 

1  And  in  those  days  cometh  John  the  Baptist,  preaching  in 
the  wilderness  of  Judaea,  saying,  2  Repent  ye;  for  the  king- 
dom of  heaven  is  at  hand.  3  For  this  is  he  that  was  spoken 
of  through  Isaiah  the  prophet,  saying. 

The  voice  of  one  crying  in  the  wilderness, 

Make  ye  ready  the  way  of  the  Lord, 

Make  his  paths  straight. 
4  Now  John  himself  had  his  raiment  of  camel's  hair,  and  a 
leathern  girdle  about  his  loins ;  and  his  food  was  locusts  and 
wild  honey.  5  Then  went  out  unto  him  Jerusalem,  and  all 
Judsea,  and  all  the  region  round  about  the  Jordan ;  6  and  they 
were  baptized  of  him  in  the  river  Jordan,  confessing  their 
sins.  7  But  when  he  saw  many  of  the  Pharisees  and  Sad- 
ducees  coming  to  his  baptism,  he  said  unto  them,  Ye  off- 
spring of  vipers,  who  warned  you  to  flee  from  the  wrath  to 
come?  8  Bring  forth  therefore  fruit  worthy  of  repentance: 
9  and  think  not  to  say  within  yourselves,  We  have  Abraham 
to  our  father:  for  I  say  unto  you,  that  God  is  able  of  these 
stones  to  raise  up  children  unto  Abraham.  10  And  even  now 
the  axe  lieth  at  the  root  of  the  trees:  every  tree  therefore 
that  bringeth  not  forth  good  fruit  is  hewn  down,  and  cast  into 
the  fire.  11  I  indeed  baptize  you  in  water  unto  repentance: 
but  he  that  cometh  after  me  is  mightier  than  I,  whose  shoes 
I  am  not  worthy  to  bear:  he  shall  baptize  you  in  the  Holy 
Spirit  and  in  fire:  12  whose  fan  is  in  his  hand,  and  he  will 
thoroughly  cleanse  his  threshing-floor;  and  he  will  gather 
his  wheat  into  the  gamer,  but  the  chaff  he  will  bum  up  with 
unquenchable  fire. 

John  the  Baptist  was  the  forerunner  of  Jesus;  he 
prepared  the  way  for  the  public  ministrj^  of  our  Lord; 
he  was,  in  reality,  the  herald  of  the  ' '  King. ' '  This  is  evident 
from  the  word  used  to  describe  his  work;  he  came  "preach- 
ing;" literally  "heralding,"  and  even  the  term  "came"  or 
"cometh"  implies  the  "arrival  of  an  ofhcial."  This  is 
evident  also  from  the  message  he  delivered,  "Repent  ye; 
for  the  kingdom  of  heaven  is  at  hand" ;  the  other  evangel- 
ists record  the  call  to  "repent";  but  only  Matthew  adds 
the  proclamation  of  the  Kingdom.  This  is  further  evident 
from  the  prophecy  quoted  as  fulfilled  in  his  mission,  "The 
voice  of  one  crying  in  the  wilderness,  make  ye  ready  the 
way  of  the  Lord";   thus  to  John  is  assigned  the  role  of  a 


34  THE  ANTECEDENTS         Matt.  3:  1-12 

royal  herald  ordering  the  repair  of  the  roads  in  view  of  the 
progress  and  near  approach  of  the  King;  for,  as  in  the 
Orient  where  roads  were  few  and  poor,  it  was  necessary 
to  send  an  officer  before  a  monarch  to  command  the  repair 
of  the  highways;  so  John  by  his  call  to  repentance  was 
preparing  the  people  for  the  public  ministry  of  Christ. 

The  time  when  John  appeared  is  stated  most  definitely, 
''In  those  days,"  when  Jesus  was  residing  in  Nazareth;  but 
nearly  thirty  ^Aears  had  passed,  and  when  at  last  Jesus  was 
ready  to  leave  his  obscure  home  and  to  undertake  his 
royal  task,  John  was  sent  to  arouse  the  expectation  of  the 
people  and  to  make  them  eager  for  the  coming  of  the  King. 

His  mode  of  life  was  In  keeping  with  the  stern  character 
of  his  ofhce;  he  was  clad  in  a  rough  garment  of  camel's 
hair  cloth;  "His  food  was  locusts  and  wild  honey."  He 
was  not  teaching  men  to  be  ascetics;  but  as  he  was  calling 
them  from  self-indulgence  and  from  sin,  he  set  an  example 
of  self-denial  and  of  self-forgetful  devotion  to  his  task. 

His  vSuccess  was  immediate  and  surprising;  the  nation 
was  aroused,  and  multitudes  were  baptized,  not  as  a  mere 
Jewish  rite  symbolizing  a  purification  which  might  be 
repeated  dally,  but  as  a  sign  of  a  definite  break  with  a 
sinful  past,  of  a  crisis  never  to  be  experienced  again. 

Among  the  crowds  John  saw  "many  of  the  Pharisees  and 
Sadducces  coming  to  his  baptism."  They  had  not  re- 
pented; they  did  not  believe  In  John;  they  had  no  desire 
to  do  the  will  of  God;  they  were  ready  to  reject  and  to 
destroy  the  Christ  whose  coming  John  proclaimed.  He 
addressed  them  in  bitter  rebuke  and  In  tones  of  Ironical 
surprise,  "Ye  ofTspring  of  vipers,  can  it  be  that  ye  are 
actually  aroused  and  seek  to  escape  the  coming  judgment 
as  serpents  fiee  before  advancing  flames?"  Repentance 
must  be  sincere;  it  Involves  a  change  of  heart  and  a 
corresponding  life;  "Bring  forth  therefore  fruit  worthy  of 
repentance."  Inherited  privileges,  and  membership  in  a 
religious  sect  will  not  suffice;  "Think  not  to  say  within 
yourselves.  We  have  Abraham  to  our  father";  God  can 
prepare  a  people  for  himself  out  of  most  unpromising 
material,  he  "Is  able  of  these  stones  to  raise  up  children 
unto  Abraham." 


Matt.  3:  13-17      THE  KING'S  HERALD  35 

Such  in  part  was  the  rebuke  addressed  by  John  to  the 
insincere  and  impenitent;  Matthew  continues  to  record 
the  message  intended  for  the  multitudes  as  well.  It  con- 
sists of  warnings  and  of  promises.  Repentance  is  absolutely 
necessary,  for  judgment  is  near.  "The  axe  lieth  at  the 
root  of  the  trees";  it  is  not  to  prune  but  to  destroy; 
"every  tree  therefore  that  bringeth  not  forth  good  fruit  is 
hewn  down,  and  cast  into  the  fire."  The  King  is  about  to 
appear;  he  will  baptize  the  penitent  "in  the  Holy  Spirit," 
not  merely  with  the  physical  symbol  of  water  but  into 
spiritual  fellowship  with  a  divine  Person,  not  merely  to 
symbolize  a  turning  from  sin  but  to  secure  an  actual 
deliverance  from  the  guilt  and  power  of  sin. 

Yet  he  is  also  to  baptize  "in  fire."  The  coming  judgment 
is  described  by  the  picture  of  a  threshing  floor;  the 
penitent  are  like  the  wheat  which  will  be  garnered  into 
the  Kingdom,  but  the  impenitent  are  like  the  chaff  which 
will  be  burnt  up  "with  unquenchable  fire." 

Such  is  the  proclamation  of  the  herald:  The  King  is 
coming  to  establish  his  Kingdom;  but  judgment  will  pre- 
cede; turn  from  sin,  accept  the  King  and  share  the  glory 
of  his  reign. 

How  perfectly  this  story  of  the  ministry  of  John  cor- 
responds with  the  uniform  features  of  the  First  Gospel. 
Here  appears  the  herald  of  the  Messiah,  his  denunciation 
of  the  rulers  intimates  their  future  rejection  of  his  Lord,  his 
prediction  of  judgment  points  to  the  ultimate  triumph 
and  perfected  Kingdom  of  Christ. 

6.     THE  ANOINTING  OF  THE  KING.     Ch.  3  :  13-17 

13  Then  cometh  Jesus  from  Galilee  to  the  Jordan  unto 
John,  to  be  baptized  of  him.  14  But  John  would  have  hin- 
dered him,  saying,  I  have  need  to  be  baptized  of  thee,  and 
comest  thou  to  me?  15  But  Jesus  answering  said  unto  him, 
Suffer  it  now:  for  thus  it  becometh  us  to  fulfil  all  righteous- 
ness. Then  he  suffereth  him.  16  And  Jesus,  when  he  was 
baptized,  went  up  straightway  from  the  water:  and  lo,  the 
heavens  were  opened  unto  him,  and  he  saw  the  Spirit  of 
God  descending  as  a  dove,  and  coming  upon  him;  17  and 
lo,  a  voice  out  of  the  heavens,  saying,  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased. 


36  THE  ANTECEDENTS       Matt.  3: 13-17 

There  is  something  strikingly  majestic  in  the  appearance 
of  Jesus  as  for  the  first  time,  in  this  Gospel  of  Matthew,  he 
steps  upon  the  scene;  yet  something  equally  humble. 
He  unexpectedly  presents  himself  before  the  great  herald 
who  has  been  proclaiming  his  coming  and  offers  to  submit 
to  the  baptism  John  is  administering.  His  kingly  supe- 
riority is  shown  by  the  surprise  and  hesitation  of  John  and 
by  his  own  word  of  command,  "Suffer  it  now:  for  thus  it 
becometh  us  to  fulfil  all  righteousness."  These  are  the 
first  words  from  the  lips  of  Jesus  which  Matthew  records. 
They  denote  at  once  royal  dignity  and  divine  humility. 
The  "suffer  it  now"  is  significant.  John  had  hesitated  to 
baptize  Jesus,  not  that  he  then  knew  him  to  be  the  Messiah, 
but  because  he  saw  in  him  One  of  infinite  moral  superiority 
to  himself.  Jesus  does  not  disclaim  this  superiority,  he 
admits  it;  but  he  bids  John,  just  for  the  time,  to  yield  to 
him  the  inferior  position,  which  he  voluntarily  assumes. 

Yet,  why  should  Jesus  be  baptized?  He  has  answered, 
"to  fulfil  all  righteousness,"  that  is,  that  the  righteous  will 
of  God,  which  Jesus  alone  understands,  may  be  done  in  all 
its  fullness.  By  his  submission  to  baptism  he  set  his  seal 
of  approval  upon  the  work  of  John  as  being  "not  of  men 
but  of  God,"  and  attested  the  word  of  John  that  repentance 
and  confession  of  sin  are  absolutely  necessary  for  those 
who  are  to  enter  the  Kingdom  of  heaven. 

Further,  he  thus  identified  himself  with  his  people,  not 
as  himself  sinful,  but  as  sympathizing  with  sinners  in 
their  hatred  of  sin,  in  their  sorrow  for  its  burden,  and  in 
their  hope  and  expectation  of  relief.  Only  those  who 
sympathize,  can  save. 

Then,  again,  as  baptism  was  for  each  penitent  the  begin- 
ning of  a  new  life  acceptable  to  God,  so  the  baptism  of 
Jesus  was  his  entrance  upon  his  public  ministry;  he  had 
no  life  of  sin  to  leave  behind  in  the  waters  of  Jordan,  but 
there  he  did  bring  to  an  end  the  home  life  of  Nazareth,  the 
quiet  peaceful  years  of  preparation,  and  did  accept  as  ''the 
righteous  will  of  God,"  the  storm  and  strain  and  sacrifice 
of  the  work  which  he  had  come  to  do. 

The  essential  features  of  the  incident,  however,  were 
those  which  immediately  followed,  the  vision  of  the  de- 


Matt.  4:  1-6  THE  ANOINTING  37 

scending  Spirit,  and  the  voice  from  heaven.  The  former 
was  a  symboHc  indication  of  the  divine  power  by  which 
his  ministry  was  to  be  accomphshed,  the  latter  was  an 
assurance  that  he  was  the  Messiah,  the  very  Christ  of  God. 
Both  were  vitally  related  to  his  baptism.  He  had  then 
yielded  himself  to  his  task,  he  is  now  prepared  for  his 
service;  he  had  then  dedicated  himself  to  his  work,  he  is 
now  consecrated  to  his  career.  We  are  not  to  suppose  that 
he  before  had  lacked  the  presence  of  the  Spirit,  nor  that  he 
now  assumed  any  new  relationship  to  the  Father;  but  at 
this  hour  of  his  baptism  there  came  the  new  assurance  of 
divine  power  and  sonship.  The  vision  was  of  "the  Spirit 
of  God  descending  as  a  dove,"  the  symbol  of  gentleness  and 
meekness,  for  the  King  was  to  be  humble  and  lowly  in 
spirit  and  minstry;  the  voice  of  the  Father  was  heard  to 
say,  "This  is  my  beloved  Son,  in  whom  I  am  well  pleased," 
declaring  Jesus  to  be  the  Messiah,  the  very  Christ  of  God. 

This  was  the  true  anointing  of  the  King,  As  of  old  the 
chosen  rulers  of  Israel  were  anointed  with  oil  to  suggest 
that  the  divine  Spirit,  thus  symbolized,  would  grant  them 
needed  grace  for  the  fulfillment  of  their  tasks,  so  our  Lord 
went  forth  from  the  scene  of  his  baptism,  anointed  with  the 
Holy  Spirit,  and  fully  equipped  for  his  kingly  ministry. 

Thus  for  the  followers  of  Christ,  it  is  true  that,  while 
they  all  are  granted  the  abiding  presence  of  the  Spirit, 
nevertheless,  when  they  yield  themselves  anew  to  the 
service  of  their  Lord,  they  are  filled  anew  with  his  Spirit, 
empowered  for  their  tasks  and  strengthened  by  a  deeper 
assurance  that  they  are  indeed  the  sons  of  God. 

7.     THE  TEMPTATION  OF  THE  KING.     Ch.  4:1-11 

1  Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness 
to  be  tempted  of  the  devil.  2  And  when  he  had  fasted  forty 
days  and  forty  nights,  he  afterward  hungered.  3  And  the 
tempter  came  and  said  unto  him,  K  thou  art  the  Son  of  God, 
command  that  these  stones  become  bread.  4  But  he  an- 
swered and  said.  It  is  written,  Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the  mouth  of 
God.  5  Then  the  devil  taketh  him  into  the  holy  city;  and 
he  set  him  on  the  pinnacle  of  the  temple,  6  and  saith  unto 


38  THE  ANTECEDENTS         Matt.  4: 7-11 

him,  If  thou  art  the  Son  of  God,  cast  thyself  down:  for  it  is 
written, 

He  shall  give  his  angels  charge  concerning  thee: 
and. 

On  their  hands  they  shall  bear  thee  up, 
Lest  haply  thou  dash  thy  foot  against  a  stone. 
7  Jesus  said  unto  him.  Again  it  is  written.  Thou  shalt  not 
make  trial  of  the  Lord  thy  God.  8  Again,  the  devil  taketh 
him  unto  an  exceeding  high  mountain,  and  showeth  him  aU 
the  kingdoms  of  the  world,  and  the  glory  of  them;  9  and  he 
said  unto  him.  All  these  things  will  I  give  thee,  if  thou  wilt 
fall  down  and  worship  me.  10  Then  saith  Jesus  unto  him. 
Get  thee  hence,  Satan:  for  it  is  written.  Thou  shalt  worship 
the  Lord  thy  God,  and  him  only  shalt  thou  serve.  1 1  Then  the 
devil  leaveth  him;  and  behold,  angels  came  and  ministered 
unto  him. 

The  most  important,  the  most  memorable,  the  most 
rn5itenous__battIe  in  histon',  was  t%E  CQn.t\}rt  hptwen 
Jesus  and  the  Devil.  '  It  is  not  to  be  supposed  that  this  was 
tKFTirst  or  fast  "assault  of  the  false  against  the  rightful 
Ruler  of  this  world;   but  the  experience  which  closed  the 

'  I'orty  clays  spent  by'Jesus  in  the  wilderness  was  a  type  and 
sim]marv  of  all  the  attacks  of  Satan  and  a  pledge  and  pro- 
pliecy  of  hisTmal  defeat. 

i  he  time  is  significant.  "Then,"  when  at  his  baptism 
Jesus  had  been  assured  otTiis  divine  sonship  and  had  be- 
come conscious  of  his  supernatural  powers,  "Then  was 
Jesus  .  .  .  tempted,"  nnd  to  tbjs  nfi>v  consciousness  .-^nd 
experience  each  attack_i^f  ^le  enemy  was  related.  The 
seasons  of  highest  spiritual  exaltation  are  often  followed  by 
those  of  greatest  moral  peril;  after  the  opening  skies  the 
descending  Spirit  and  the  heavenly  voice,  come  the  whisper 
of  the  demon  and  the  serpent's  hiss.  So,  too,  every  en- 
larged power,  every  advancement  in  life,  every  increased 
privilege,  is  accompanied  by  some  new  danger_tQ.,thp  sniii. . 
"Jesus  was  led  .  "  7  into  the  wilderness  to  betempted," 
and  Jh e  pin ri^_ /m -li kowi r,(V^i i p; gestjve^  for  in  the  hour...QL. 
bitter  struggle  and   tpstinfr  the  human  Heart  "^TonscuHis 

^ot  peculiar  lonelinpss  nnrl  isolation;  happy  is  he  who  is 
"then  conscious  ot  the  presence  of  a  divine  Deliverer  and  of 
angel  ministers. 


Matt.  4:  1-11  THE  TEMPTATION  39 

Jesus  was  "led  up  of  the  Spirit  .  .  .  to  be  tempted," 
for  it  was  in  accord  with  a  divine  purpose  and  its  issue  was 
an  unbounded  benefit;  Jesus  was  thus  prepared  to  meet 
triumphantly  ever}^  temptatten  of  ETs  earthly  ministry, 

-and  his  foHowers  are  assured  of  his  sympathy  in  their 
hours  of  deepest  darkness  and  of  his  strength  in  places  of 
m^jt  desperate  need. 

^VJ/The  first  temptation  was  in  the  sphere  of  bodily 
afTpetite.  Alter  forty  days  of  fasting  there  had  come  the 
reaction  of  ravenous  hunger.  "The  tempter  came  and  said 
unto  him.  If  thou  art  the  Son  of  God,  command  that  these 
stones  become  bread."  Why  not?  The  desire  for  food  was 
innocent,  the  need  was  imperative,  and  he  had  the  power 
to  secure  instant  relief ;  .hut  h;^H  Jesns  resorted  to  miracle 
to  gratify  his  human  desire  and  to  relieve  his  pprsorTaT^ 
needs7"Ke'"woin(J  have  separated  himself  from  the  jex- 
ppripnTg^W^rnprij  be  wniilH    have  surrendered  the  very 

'purpose'oriiis  mission;  for  him  there  would  have  been 
no  suffering  and  in  the  end  no  cross,  for  us  there  now 
would  be  none  to  sympathize  and  none  to  save.  A  divine 
impulse  had  driven  him  into  the  wilderness  as  a  divine 
purpose  had  brought  him  into  the  world,  he  must  endure  as 
a  man,  whatever  the  divine  purpose  may  involve;  there 
will  be  times  and  places  for  miracles,  but  never  to  gratify 
any  selfish  desire.  Divine  sonship  secured  superhuman 
powers,  but  it  obligated  perfect  submission  to  the  will  of 
God.      It  i"i  the  niftom  of  tVip  Tempter  to  entice  men  to 

•gratify  innocent  desires  in  wrong  ways;  and  many  careers 

"are  rumed  by  devoting  to  selfish  inHulgence  the  powers 
which  have  been  designed  for  higher  service. 

The  real  character  of  this  temptation  is  revealed  by  the 
quotation  which  Jesus  makes  from  the  Old  Testament. 
By  one  flash  the  battery  of  the  enemy  is  unmasked  and  is 
silenced,  "Man  shall  not  live  by  bread  alone,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of  God."  Jesus 
recognized  his  need,  but  he  was  resolved  to  depend  upon 
God  for  its  supply.  The  Devil  had  been  tempting  him  to 
doubt  the  goodness  t)i  Llig^yywbj^^yf^.^^^'^JesuS^ctared"' 

*~riTat  as  his  l^atherTTad  sustained  Israel  in  the  wilderness, 
so  now  he  would  sustain  his  Son;    then  it  had  been  by 


40  THE  ANTECEDENTS         Matt.  4: 1-11 

bread  from  heaven,  how  it  now  might  be  he  did  not  know: 
he  left  that  in  the  hands  of  God ;  he  knew  that  he  was  in 
way  of  his  Father's  will  and  he  knew  that  his  Father 
would  supply  his  need.  To  say  that  the  phrase  "Man 
shall  not  live  by  bread  alone"  implies  that  man  has  higher 
powers  and  capacities  which  physical  food  cannot  satisfy, 
is  quite  aside  from  the  point.  It  was  exactly  physical 
food  which  ypsiis  hnd  in  mind:  rflls  was  his  needT~3nd-he- 
resisted  the  temptation  to  an  improper  gratification  of 
bodily  appetite  by  his  belief  that  God  would  supply 
every  real  need,  and  that  however  strong  the  demand  of 
appetite  might  be,  the  way  and  the  will  of  God  were  certain 
to  secure  satisfaction  and  the  truest  enjoyment  of  life. 

(2)  The  second  temptation  was  in  the  sphere__jQUii- 
tellectual  rnrtcryfl-rr  The  Devil  had  failed  to  make  Jesus 
doubt ;  he  takes  him  at  his  word  and  now  tries  to  drive  him 
to  the  other  extreme  of  presumptuous  trust.  He  leads  him 
to  "the  pinnacle  of  the  temple"  and  urges  him  to  cast 
himself  down.  Why  should  he?  Just  to  see  what  the 
experience  would  be.  As  he  is  the  Son  of  God,  he  is 
tempted  to  test  the  providential  careot  his^i^'ather^-  .He 
is  ifeked  to^piit  himself Tn  a  situation  of  mortal  peril  and 
to  trust  in  God  to  deliver  him  by  supernatural  power.  To 
strengthen  his  suggestion  the  Devil  cites  Scripture,  as  he 
always  can  for  his  purpose,  "He  shall  give  his  angels  charge 
concerning  thee:  and  on  their  hands  they  shall  bear  thee 
up."  By  this  device  Satan  still  seeks  to  destroy  human 
souls.  He  urges  men  to  "see  for  themselves,"  to  increase 
their  knowledge  by  experiences  which  needlessly  endanger 
their  purity,  their  credit,  their  health,  their  honor,  to  place 
themselves  in  moral  peril,  to  live  beyond  their  means,  to 
undertake  tasks  beyond  their  strength.  He  does  this  even 
in  the  holiest  places,  even  in  full  sight  of  the  Temple  where 
faith  will  be  strongest,  even  in  Christian  service;  he  bids 
them  to  trust  in  God,  and  assures  them  that  as  children  of 
God,  as  men  of  strong  principles,  as  followers  of  Christ, 
no  harm  can  possibly  befall  them,  that  God  will  work 
miracles  and  will  preserve  them. 

Jesus  met  the  temptation  and  the  text  by  another 
quotation  which  showed  that  Satan  had  misapplied  the 


Matt.  4:  Ml  THE  ANOINTING  41 

Scripture,  "Again  it  is  written,  Thou  shalt  not  make  trial 
of  the  Lord  thy  God."  To  compel  God  to  rescue  us,  to  put 
him  to  the  test,  to  see  whether  or  not  he  will  act,  is  not 
faith  but  presumption,  not  belief  but  distrust.  In  the  path 
of  actual  duty  the  child  of  God  need  not  fear  the  most 
threatening  perils,  but  one  who  puts  himself  in  unnecessary 
danger  cannot  expect  divine  deliverance. 

(3)  ThethiTd_tem2tat^  the  sphere  of  personal 

ambifiorrr~[esus  is  offered  "all  the'Rrngdomsorthe  world.''"^ 

"It  IS  noticeable  that  Matthew,  the  "Gospel  of  the  King," 
unlike  Luke,  the  "Gospel  of  the  Ideal  Man,"  places  this 
temptation  last,  and  brings  the  story  thus  to  its  climax. 
It  was  not  unnatural  that  Jesus  should  desire  universal 
fnle '  this  he  claimed;  this  he  expected ;  this^e  will  yet 
attam;  but  not  on  th'^-'PeVil's  "terms,  "If  thou  wilt  fall 
"duwii  and  vvuisliip  me."  Ut  course^ not;  what  could  be 
more  abhorrent  to  the  Son  of  God?  He  has  ready  his 
inspired  reply,    "Thou  shalt  worship  the  Lord  thy  God, 

*hnd  him  only  shalt  thou  serve."  However,  for  even  the 
followers  of  Christ,  there  is  subtle  power  in  this  appeal  of 
the  Tempter.  He  does  l\6t  a§k  them  to  give" up  their  Kigii 
purposes  of  ultimate  helpfulness  and  service  to  others  and 
to  the  world;  he  only  asks  them  to  compromise  with  evil 
as  a  means  of  attaining  the  goal.  He  insists  that  the  end 
will  justify  the  means.  He  intimates  that  in  the  world  of 
commerce,  or  society,  or  politics,  evil  methods  are  so  much 
in  vogue  that  success  can  be  attained  only  by  complicity 
with  evil.  He  tells  us  that  this  is  his  world  and  we  can 
rule  only  in  so  far  as  we  make  terms  with  him. 

For  Christ  the  issue  was  now  clearly  drawn,  it  was  sub- 
mission to  batan  and  an  easy  way  to  worldly  popularity 
and  temporary  power,  or  Jt  was  loyalty  to  God  with  con- 
flict and  toil  and  tears  and  a  cross,  bur  tnen  a  universal 
and  an  eternal  throne.  That  same  choice  is  for  his 
followers;  for  them  unswerving  loyalty  is  the  way  of  the 
cross  but  that  is  the  way  of  the  crown. 

"Then  the  devil  leaveth  him;  and  behold,  angels  came 
and  ministered  unto  him."  Victory  is  possible,  and  after 
the  conflict  comes  glad  refreshment  for  all  who  fight  with 
the  sword  of  the  Spirit  and  trust  in  the  Son  of  God. 


42  THE  PROCLAMATION  Matt.  4:  12-25 


II.  The  Proclamation  of  the  King.   Chs.  4: 12  to  7:  29 

1.     THE  CIRCUMSTANCES.     Ch.  4  :  12-25 

12  Now  when  he  heard  that  John  was  delivered  up,  he 
withdrew  into  Galilee;  13  and  leaving  Nazareth,  he  came 
and  dwelt  in  Capernaum,  which  is  by  the  sea,  in  the  borders 
of  Zebulun  and  Naphtali :  14  that  it  might  be  fulfilled  which 
was  spoken  through  Isaiah  the  prophet,  saymg, 

15  The  land  of  Zebulun  and  the  land  of  Naphtali, 
Toward  the  sea,  beyond  the  Jordan, 
Galilee  of  the  Gentiles, 

16  The  people  that  sat  in  darkness 
Saw  a  great  light. 

And  to  them  that  sat  in  the  region  and  shadow  of  death, 
To  them  did  light  spring  up. 

17  From  that  time  began  Jesus  to  preach,  and  to  say. 
Repent  ye ;  for  the  kingdom  of  heaven  is  at  hand.  ■ 

18  And  walking  by  the  sea  of  Galilee,  he  saw  two  brethren, 
Simon  who  is  called  Peter,  and  Andrew  his  brother,  casting  a 
net  into  the  sea;  for  they  were  fishers.  19  And  he  saith 
unto  them.  Come  ye  after  me,  and  I  will  make  you  fishers  of 
men.  20  And  they  straightway  left  the  nets,  and  followed 
him.  21  And  going  on  from  thence  he  saw  other  two  brethren, 
James  the  son  of  Zebedee,  and  John  his  brother,  in  the  boat 
with  Zebedee  their  father,  mending  their  nets ;  and  he  called 
them.  22  And  they  straightway  left  the  boat  and  their  father, 
and  followed  him. 

23  And  Jesus  went  about  in  all  Galilee,  teaching  in  their 
synagogues,  and  preaching  the  gospel  of  the  kingdom,  and 
healing  all  manner  of  disease  and  all  manner  of  sickness 
among  the  people.  24  And  the  report  of  him  went  forth  into 
all  Syria:  and  they  brought  unto  him  ail  that  were  sick, 
holden  with  divers  diseases  and  torments,  possessed  with 
demons,  and  epileptic,  and  palsied;  and  he  healed  them. 
25  And  there  followed  him  great  multitudes  from  Galilee 
and  Decapolis  and  Jerusalem  and  Judaea  and  from  beyond 
the  Jordan. 

A  distinguishing  feature  of  the  Gospel  of  Matthew  is  the 
prominence  of  great  discourses  or  collected  sayings  of 
Jesus.     The  first  and  most  familiar  of  these  is  popularly 


Matt.  4:  12-25     THE  CIRCUMSTANCES  43 

known  as  "The  Sermon  on  the  Mount."  It  may  be 
regarded  as  a  proclamation  or  manifesto  of  the  King,  or  as 
the  Magna  Charta  of  his  Kingdom.  The  closing  verses  of 
chapter  four  indicate  the  circumstances  under  which  these 
sayings  were  delivered;  the  sermon  itself  is  recorded  in 
chapters  five,  six,  and  seven. 

a.  Jesus  had  selected  for  himself  a  new  home.  Vs. 
12-17.  After  his  early  experiences  in  Judea,  after  baptism 
and  temptation,  he  had  returned  to  Galilee  and  settled  for 
a  time  in  Nazareth,  the  home  of  his  youth  and  early  man- 
hood; but  as  he  was  about  to  begin  his  public  ministry, 
"Leaving  Nazareth,  he  came  and  dwelt  in  Capernaum." 
The  occasion  of  his  withdrawal  to  Galilee  is  declared  to  be 
the  arrest  and  imprisonment  of  John  the  Baptist.  If  his 
herald  is  treated  thus,  what  can  the  King  expect?  John 
had  severely  rebuked  the  religious  rulers  in  Jerusalem  and 
Judea;  now  that  his  career  is  ended  their  opposition  is  the 
more  likely  to  interrupt  the  work  of  Jesus.  He  retires  to  a 
part  of  the  country  where  their  influence  is  less  powerful. 
Galilee  was  despised,  as  lacking  in  religious  privileges; 
it  was,  however,  an  attractive  field  for  the  proclamation 
of  the  Kingdom.  The  thronging  multitudes  were  keen, 
alert,  and  intelligent ;  among  them  were  many  Gentiles  who 
would  carry  the  "good  news"  into  all  the  world;  here 
Jesus  could  collect  a  large  company  of  followers  before 
again  offering  himself  to  the  nation,  in  Jerusalem,  as  the 
promised  Messiah. 

The  location  of  Capernaum  "by  the  sea,"  and  on  the 
border  line  of  the  two  ancient  tribes  of  Israel,  "Zebulun 
and  Naphtali,"  is  stated  thus  definitely  to  show  how 
exactly  an  inspired  prophecy  was  fulfilled.  Isaiah  had 
predicted  that  these  northern  tribes  which  had  suffered 
most  severely  should  be  granted  deliverance  from  their 
enemies;  in  their  "darkness"  of  despair  should  spring  up 
the  "light"  of  relief.  Matthew  declares  that  the  prophecy 
is  most  truly  fulfilled  by  the  appearance  in  this  region  of 
Jesus,  the  "Light  of  the  world"  who  would  bring  deliver- 
ance from  the  tyranny  of  sin.  His  coming  was,  as  Matthew 
always  indicates,  the  coming  of  a  King,  and  the  passage 
from  Isaiah  thus  further  describes  him:  "The  government 


44  THE  PROCLAMATION  Matt.  4:  12-25 

shall  be  upon  his  shoulder:  and  his  name  shall  be  called 
Wonderful,  Counsellor,  Mighty  God,  Everlasting  Father, 
Prince  of  Peace." 

Thus  as  Jesus  now  begins  his  ministry  in  Galilee  it  is 
described  as  a  proclamation  of  his  Kingdom,  "From  that 
time  began  Jesus  to  preach,  and  to  say.  Repent  ye;  for 
the  kingdom  of  heaven  is  at  hand."  In  the  person  of  the 
King  and  in  the  proclamation  of  his  Kingdom  the  light  was 
shining  which  yet  will  banish  all  darkness  from  the  world. 

b.  The  first  followers  of  Christ  had  also  been  summoned. 
Vs.  18-22.  These  were  the  brothers  Peter  and  Andrew, 
and  James  and  John.  They  previously  had  known  Jesus, 
and  believed  him  to  be  the  Messiah;  but  now  they  were 
called  from  their  homes  and  their  usual  course  of  life  to 
devote  all  their  time  and  energies  to  his  service.  The  King 
needed  men  whom  he  could  train  as  his  heralds,  and  who 
could  aid  in  proclaiming  his  Kingdom.  He  had  summoned 
them  with  an  imperial  command,  "Come  ye  after  me" 
but  he  had  added  an  inspiring  promise,  "I  will  make  you 
fishers  of  men."  Their  work  was  to  be  somewhat  similar 
in  kind,  requiring  the  same  qualifications  and  abilities, 
but  its  results  were  to  be  infinitely  more  glorious.  Promptly, 
they  left  their  nets,  the  boat  and  "their  father,  and  fol- 
lowed him."  Jesus  is  still  summoning  men  to  his  service. 
His  command  involves  sacrifice,  but  it  should  be  promptly 
obeyed,  for  it  promises  fellowship  with  a  King  and  the 
incomparable  rewards  and  privileges  of  his  Kingdom. 

c.  The  Opening  Ministry,  vs.  23-25,  probably  a  circuit 
in  Galilee,  had  also  been  accomplished,  and  it  is  recorded 
briefly,  before  the  Sermon  on  the  Mount,  to  suggest  and 
summarize  the  conditions  under  which  the  Kingdom  was 
being  proclaimed. 

The  ministry  was  that  of  "teaching"  and  "preaching" 
and  "healing."  The  last  was  unquestionably  miraculous 
and  it  resulted  in  spreading  the  fame  of  Jesus  through  all  the 
province  of  Syria, while  from  every  part  of  Palestine  actual 
multitudes  thronged  about  him.  It  was  at  such  a  time 
and  under  such  conditions  that  Jesus  uttered  those  match- 
less precepts  which  are  preserved  for  us  in  the  Sermon  on  the 
Mount.    The  followers  of  Christ  who  go  forth  to  preach 


Matt.  5:  1-16  THE  BEATITUDES  45 

and  to  teach  and  to  heal  in  his  name  can  expect  to  reach 
the  multitudes  only  in  case  they  observe  the  laws  of  his 
Kingdom  and  manifest  in  their  lives  the  power  of  the  King. 

2.     THE  SERMON  ON  THE  MOUNT.     Chs.  5  to  7 

a.     Introduction:  The  Character  and  Blessedness  of  the  King's  Servants, 
Ch.  5  :  1-16 

1  And  seeing  the  multitudes,  he  went  up  into  the  moun- 
tain: and  when  he  had  sat  down,  his  disciples  came  unto 
him:  2  and  he  opened  his  mouth  and  taught  them,  saying, 

3  Blessed  are  the  poor  in  spirit:  for  theirs  is  the  km^dom 
of  heaven. 

4  Blessed  are  they  that  mourn:  for  they  shall  be  com- 
forted. 

5  Blessed  are  the  meek:   for  they  shall  inherit  the  earth. 

6  Blessed  are  they  that  hunger  and  thirst  after  righteous- 
ness :  for  they  shall  be  filled. 

7  Blessed  are  the  merciful:  for  they  shall  obtain  mercy. 

8  Blessed  are  the  pure  in  heart:  for  they  shall  see  God. 

9  Blessed  are  the  peacemakers:  for  they  shall  be  called 
sons  of  God. 

10  Blessed  are  they  that  have  been  persecuted  for  right- 
eousness' sake:  for  theirs  is  the  kingdom  of  heaven.  11 
Blessed  are  ye  when  men  shall  reproach  you,  and  persecute 
you,  and  say  aU  manner  of  evil  against  you  falsely,  for  my 
sake.  12  Rejoice,  and  be  exceeding  glad:  for  great  is  yotu- 
reward  in  heaven:  for  so  persecuted  they  the  prophets  that 
were  before  you. 

13  Ye  are  the  salt  of  the  earth:  but  if  the  salt  have  lost  its 
savor,  wherewith  shall  it  be  salted?  it  is  thenceforth  good  for 
nothing,  but  to  be  cast  out  and  trodden  under  foot  of  men. 
14  Ye  are  the  light  of  the  world.  A  city  set  on  a  hill  caimot 
be  hid.  15  Neither  do  men  light  a  lamp,  and  put  it  under  the 
bushel,  but  on  the  stand;  and  it  shineth  unto  all  that  are  in 
the  house.  16  Even  so  let  your  light  shine  before  men;  that 
they  may  see  your  good  works,  and  glorify  your  Father  who 
is  in  heaven. 

The  Sermon  on  the  Mount  is  the  supreme  discourse  in  the 
literature  of  the  world.  It  is  not,  however,  the  sum  and 
substance  of  Christianity.  It  does  set  forth  the  funda- 
mental laws  of  the  Kingdom,  but  aside  from  the  truth  of  the 
divine  person  and  redeeming  work  of  Christ,  it  would  fill 


46  THE  PROCLAMATION        Matt.  5:  1-16 

the  heart  of  the  hearer  with  bewilderment  and  despair. 
It  reveals  a  divine  ideal  and  a  perfect  standard  of  conduct 
by  which  all  men  are  condemned  as  sinful  and  to  which 
men  can  attain  only  by  divine  help.  It  is  commonly 
called  "The  Sermon  on  the  Mount"  from  the  circumstance 
of  the  place  where  it  was  delivered.  This  fact,  however, 
is  by  no  means  essential,  and  the  familiar  title  gives  no 
conception  of  the  sermon.  It  might  better  be  called  "The 
Proclamation  of  the  King,"  or  possibly  "The  Sermon  of 
True  Righteousness,"  for  surely  its  theme  is  the  righteous- 
ness which  the  King  requires.  1 1  sets  forth  the  fundamental 
law  of  his  Kingdom. 

The  discourse  opens  with  a  description  of  the  char- 
acter and  the  blessedness  of  the  followers  of  the  King. 
This  introductory  section  contains  those  familiar  promises 
commonly  known  as  The  Beatitudes,  and  also  contains  the 
parables  of  The  Salt  of  the  Earth  and  The  Light  of  the 
World.  The  Beatitudes  suggest  ideal  relations  both  to  God 
and  to  man.  The  first  of  these  sayingsmay  be  regarded  as 
comprehensive,  "Blessed  are  the  poor  in  spirit."  It  indi- 
cates the  humility  and  conscious  dependence  which  charac- 
terize a  right  attitude  toward  God.  The  promise  is  that 
"Theirs  is  the  kingdom  of  heaven."  They  already  enjoy 
something  of  its  blessedness;  but  the  riches  of  their  inheri- 
tance belong  to  the  future  when  the  Kingdom  shall  be 
manifested  in  its  perfection.  These  heirs  of  the  Kingdom 
"mourn"  for  their  sins  and  they  are  certain  of  a  divine 
comfort.  They  are  meek  in  their  relation  toward  their 
fellow  men,  but  they  are  yet  to  "inherit  the  earth."  They 
are  hungering  and  thirsting  after  righteousness,  but  they 
are  certain  to  be  satisfied.  They  are  "merciful"  toward 
others,  and  they  "shall  obtain  mercy"  from  God.  They  are 
"pure  in  heart,"  and  consequently  they  now  enjoy  a  divine 
fellowship  and  shall  yet  be  blest  with  the  vision  beatific 
when  they  see  the  King  in  his  beauty.  They  are  eager  to 
make  peace  among  men  and  for  such  royal  service  they 
shall  yet  be  acclaimed  as  the  "sons  of  God." 

It  might  be  expected  that  persons  of  such  character 
would  enjoy  peace  and  popularity  in  the  world.  For  them 
no  such  experience  is  promised,  in  the  present.     On  the 


Matt.  5:17-19      TRUE  RIGHTEOUSNESS  47 

contrary,  they  are  to  expect  persecution.  In  a  world  which 
rejects  the  King  his  followers  must  expect  to  share  his 
sufferings;  but  "Theirs  is  the  kingdom  of  heaven,"  and 
in  the  blessedness  of  that  Kingdom  their  earthly  distresses 
will  be  forgotten.  This  last  Beatitude  is  directly  applied 
to  the  disciples  who  were  listening  to  the  Master's  word. 
They  are  bidden  to  rejoice  when  reproached  and  persecuted 
and  slandered.  They  should  count  them.selves  happy  not 
only  because  of  the  reward  which  awaits  them  in  heaven, 
but  also  because  they  have  the  honor  of  belonging  to  the 
great  army  of  prophets  and  saints  and  martyrs  who  before 
them  have  suffered  for  righteousness'  sake  and  have  won 
the  crown  of  glory. 

The  blessedness  of  these  followers  of  the  King  is  not 
confined,  however,  to  the  future.  It  is  their  high  privilege, 
in  the  present,  to  exert  upon  the  world  in  which  they  live 
a  saving  and  helpful  influence.  Yet  this  can  be  exerted 
only  when  they  are  true  to  the  requirements  of  the  King, 
and  when  they  seek  to  make  known  his  person  and  power. 
"Ye  are  the  salt  of  the  earth,"  Their  influence  would  keep 
the  world  from  corruption;  but  if  so  they  must  be  true  to 
their  own  convictions ;  otherwise  they  would  be  like  salt 
which  has  lost  its  savor.  "Ye  are  the  light  of  the  world"; 
but  if  their  mission  was  to  be  performed,  their  light  must 
not  be  hid.  Those  who  built  a  city  upon  a  hill  never  in- 
tended it  to  be  concealed,  as  those  who  lighted  a  lamp  did 
not  hide  it  in  under  a  measure.  So  those  who  had  been 
called  to  follow  the  King  must  manifest  the  righteousness 
which  he  requires  if  they  are  to  fill  their  rightful  places  and 
to  reflect  glory  upon  their  Father  in  heaven, 

b.    The  Bang's  Servants  and  the  Moral  Law.     Ch.  5  :  17-48 

(i)   The  General  Principle.     Ch.  5  :  17-20. 

17  Think  not  that  I  came  to  destroy  the  law  or  the  prophets : 
I  came  not  to  destroy,  but  to  fulfil.  18  For  verily  I  say  unto 
you,  Till  heaven  and  earth  pass  away,  one  jot  or  one  tittle 
shall  in  no  wise  pass  away  from  the  law,  till  all  things  be 
accomphshed.  19  Whosoever  therefore  shall  break  one  of 
these  least  commandments,  and  shaU  teach  men  so,  shall  be 
called  least  in  the  kingdom  of  heaven:   but  whosoever  shall 


48  THE  PROCLAMATION     Matt.  5:  20,  21 

do  and  teach  them,  he  shall  be  called  great  in  the  kingdom  of 
heaven.  20  For  I  say  unto  you,  that  except  your  righteous- 
ness shall  exceed  the  righteousness  of  the  scribes  and  Phari- 
sees, ye  shall  in  no  wise  enter  into  the  kingdom  of  heaven. 

In  setting  forth  the  righteousness  required  by  his 
followers,  Jesus  naturally  explained,  first  of  all,  the  re- 
lation in  which  this  righteousness  stands  to  the  demands  of 
the  law  as  delivered  by  Moses  and  the  prophets.  The 
general  principle  is  that  Jesus  came  not  to  amend  nor  to 
abrogate  this  law,  but  to  interpret  it  and  himself  to  realize 
its  demands  both  in  his  own  experience  and  increasingly  in 
the  experience  of  his  followers.  "Think  not  that  I  came 
to  destroy  the  law  or  the  prophets :  I  came  not  to  destroy 
but  to  fulfil." 

Jesus  regards  this  moral  law  as  changeless  and  eternal. 
"Till  heaven  and  earth  pass  away,  one  jot  or  one  tittle  shall 
in  no  wise  pass  away  from  the  law,  till  all  things  be  ac- 
complished." In  his  Kingdom  eminence  and  power  will 
depend  upon  the  attitude  one  has  shown  toward  this  law, 
both  in  proclaiming  it  to  others  and  in  observing  it  himself; 
the  highest  place  will  be  assigned  to  him  who  shall  do  and 
keep  its  commandments. 

More  specifically  still,  Jesus  contrasts  the  righteousness 
he  requires  with  that  which  was  manifested  by  the  scribes 
and  Pharisees.  For  them  it  was  a  matter  of  external 
observance,  of  form  or  of  pretense.  Jesus  insists  that  it 
must  be  a  matter  of  the  heart,  of  motive,  and  of  desire, 
as  well  as  of  external  performance.  Above  all  it  must  be  a 
righteousness  which  regards  the  will  of  God  and  seeks  to 
please  him,  in  contrast  with  actions  which  are  designed  to 
secure  merely  the  approval  of  men.  One  who  manifests 
a  mere  formal  righteousness  will  be  excluded  from  the 
Kingdom,  "Except  your  righteousness  shall  exceed  the 
righteousness  of  the  scribes  and  Pharisees,  ye  shall  in  no 
wise  enter  into  the  kingdom  of  heaven." 

{2)   The  Five  Illustrations.     Ch.  5  :  21-48. 
(a.)     The  Sixth  Commandment.     Ch.  5  :  21-26 
21  Ye  have  heard  that  it  was  said  to  them  of  old  time, 


Matt.  5:22-26       TRUE  RIGHTEOUSNESS  49 

Thou  shalt  not  kill;  and  whosoever  shall  kill  shall  be  in  dan- 
ger of  the  judgment:  22  but  I  say  unto  you,  that  every  one 
who  is  angry  with  his  brother  shall  be  in  danger  of  the  judg- 
ment; and  whosoever  shall  say  to  his  brother,  Raca,  shall  be 
in  danger  of  the  council ;  and  whosoever  shall  say,  Thou  fool, 
shall  be  in  danger  of  the  hell  of  fire.  23  If  therefore  thou  art 
offering  thy  gift  at  the  altar,  and  there  remember  est  that  tiiy 
brother  hath  aught  against  thee,  24  leave  there  thy  gift  before 
the  altar,  and  go  thy  way,  first  be  reconciled  to  thy  brother, 
and  then  come  and  offer  thy  gift.  25  Agree  with  thine  adver- 
sary quickly,  while  thou  art  with  him  in  the  way;  lest  haply 
the  adversary  deliver  thee  to  the  judge,  and  the  judge  deliver 
thee  to  the  officer,  and  thou  be  cast  into  prison.  26  Verily  I 
say  unto  thee.  Thou  shalt  by  no  means  come  out  thence,  till 
thou  have  paid  the  last  farthing. 

Jesus  suggests  five  illustrations  of  his  interpretation  of 
the  moral  law  as  contrasted  with  the  false  interpretations 
of  the  scribes  and  Pharisees.  The  latter  were  concerned 
merely  with  external  acts;  Jesus  traces  every  deed  to  the 
underlying  motive  and  thought.  The  first  illustration  is 
taken  from  the  law  against  murder.  The  Pharisee  might 
suppose  that  he  had  not  broken  the  Sixth  Commandment 
if  his  hands  were  not  red  with  the  blood  of  his  brother. 
Jesus  declares  that  anger  itself  is  a  breach  of  this  com- 
mandment, for  if  allowed  to  express  itself  in  action  it 
would  finally  result  in  murder.  He  suggests  three  expres- 
sions of  this  evil  and  intimates  for  each  an  increasing 
severity  of  punishment.  He  who  is  "angry  with  his 
brother"  is  declared  to  be  in  danger  of  condemnation  by 
the  local  court.  He  whose  ill-will  is  expressed  in  slander 
and  contempt  will  be  made  to  answer  before  the  supreme 
council,  but  he  whose  anger  expresses  itself  in  open  abuse 
and  in  charges  of  impiety  shall  be  in  danger  of  the  sufferings 
of  hell.  So  serious  is  this  offense  that  if  one  remembers, 
even  in  the  hour  of  worship,  that  he  has  given  occasion 
to  his  brother  for  such  a  feeling  against  himself,  even  at 
the  risk  of  apparent  irreverence  he  should  leave  the  place 
of  worship  and  seek  for  a  reconciliation;  then  he  can 
come  and  worship  with  acceptance  before  God.  Nor  is 
there  any  time  to  be  lost;  opportunities  are  fleeting;  if  one 
delays,  it  may  be  too  late  and  he  will  be  compelled  to 


50  THE  PROCLAMATION     Matt.  5:27-32 

bear  the  utmost  penalty.  Thus  seriously,  then,  Jesus 
warns  his  followers  against  the  perils  of  anger.  Thus 
perfect  is  the  fulfillment  of  the  "law  against  murder"  which 
he  requires. 

(b.)     The  Seventh  Commandment.     Ch.  5  :  27-32 

27  Ye  have  heard  that  it  was  said,  Thou  shalt  not  commit 
adultery:  28  but  I  say  unto  you,  that  every  one  that  looketh 
on  a  woman  to  lust  after  her  hath  committed  adultery  with 
her  already  in  his  heart.  29  And  if  thy  right  eye  causeth 
thee  to  stimible,  pluck  it  out,  and  cast  it  from  thee :  for  it  is 
profitable  for  thee  that  one  of  thy  members  should  perish, 
and  not  thy  whole  body  be  cast  into  hell.  30  And  if  thy  right 
hand  causeth  thee  to  stumble,  cut  it  off,  and  cast  it  from  thee : 
for  it  is  profitable  for  thee  that  one  of  thy  members  should 
perish,  and  not  thy  whole  body  go  into  hell.  31  It  was  said 
also.  Whosoever  shall  put  away  his  wife,  let  him  give  her  a 
writing  of  divorcement:  32  but  I  say  unto  you,  that  every 
one  that  putteth  away  his  wife,  saving  for  the  cause  of  forni- 
cation, maketh  her  an  adulteress:  and  whosoever  shall 
marry  her  when  she  is  put  away  committeth  adultery. 

Jesus  applies  the  same  reasoning  in  reference  to  the 
Seventh  Commandment.  He  declares  that  it  is  broken  not 
merely  by  a  sinful  act  but  by  every  impure  desire.  He 
warns  against  allowing  any  occasion  for  e\il  thought.  No 
matter  how  great  the  sacrifice  involved,  one  must  put  out 
of  his  life  all  that  might  cause  him  to  be  tempted  need- 
lessly, anything  which  might  endanger  the  purity  of  his 
soul;  if  necessary,  even  that  which  is  as  precious  as  the 
right  eye,  or  as  the  right  hand,  must  be  sacrificed.  It  is 
far  better,  as  our  Saviour  says,  "That  one  of  thy  members 
should  perish,  and  not  that  thy  whole  bod>'  be  cast  into 
hell." 

Nor  can  the  securing  of  a  divorce  justify  an  act  which  is 
contrary  to  the  moral  law.  No  mere  decree  of  a  court  can 
make  right  that  which  is  in  itself  impure.  To  divorce  an 
innocent  wife  or  a  husband  and  then  to  marry  another, 
no  matter  what  the  civil  law  may  declare,  is  a  breach  of 
the  moral  law  which  cannot  be  allowed  in  a  follower  of 
Christ. 


Matt.  5:33-40       TRUE  RIGHTEOUSNESS  51 

(c.)     Oaths.     Ch.  5  :  33-37 

33  Again,  ye  have  heard  that  it  was  said  to  them  of  old  time, 
Thou  shalt  not  forswear  thyself,  but  shalt  perform  imto  the 
Lord  thine  oaths:  34  but  I  say  unto  you,  Swear  not  at  all; 
neither  by  the  heaven,  for  it  is  the  throne  of  God;  35  nor  by 
the  earth,  for  it  is  the  footstool  of  his  feet;  nor  by  Jerusalem, 
for  it  is  the  city  of  the  great  King.  36  Neither  shalt  thou 
swear  by  thy  head,  for  thou  canst  not  make  one  hair  white 
or  black.  37  But  let  your  speech  be,  Yea,  yea;  Nay,  nay: 
and  whatsoever  is  more  than  these  is  of  the  evil  one. 

The  next  example  of  the  true  interpretation  of  the  moral 
law  refers  to  the  requirements  both  of  the  Third  and  the 
Ninth  Commandments.  It  warns  against  both  profanity 
and  unfaithfulness  to  promises.  It  does  not  refer  to 
oaths  taken  in  courts  of  law.  These  safeguard  and  secure 
the  truth  which  is  regarded  as  sacred  and  is  fully  protected 
by  the  very  interpretation  of  the  law  upon  which  Jesus 
here  insists.  The  Pharisee,  at  least  the  formalist,  regarded 
himself  as  bound  by  an  oath  provided  it  was  stated  in 
certain  words.  To  his  mind  the  slightest  verbal  change 
relieved  him  from  all  moral  obligation.  Then  again  he 
excused  himself  for  his  profanity  in  case  he  did  not  mention 
some  special  form  of  the  divine  name.  He  believed  he 
could  swear  by  the  throne  of  God,  or  by  the  earth,  or  by 
Jerusalem ;  but  Jesus  suggests  that  all  these  are  contrary  to 
the  Commandment  which  forbids  us  to  take  the  name  of 
the  Lord  in  vain.  He  insists  that  our  speech  should  be 
simple;  that  our  language  should  be  purged  of  extrava- 
gance; that  our  purposes,  our  thoughts,  and  our  lives  should 
be  so  sincere  and  so  pure  and  so  honest,  that  a  simple  "yes" 
or  "no"  in  our  social  intercourse,  and  in  our  usual  dealings 
with  others  should  quite  suffice  to  satisfy  them  of  the 
truthfulness  of  our  statements. 

(d.)     The  Law  of  |RetaHation.     Ch.  5  :  38-42 

38  Ye  have  heard  that  it  was  said,  An  eye  for  an  eye,  and 
a  tooth  for  a  tooth:  39  but  I  say  unto  you.  Resist  not  him  that 
is  evil:  but  whosoever  smiteth  thee  on  thy  right  cheek,  timi 
to  him  the  other  also.  40  And  if  any  man  would  go  to  law 
with  thee,  and  take  away  thy  coat,  let  him  have  thy  cloak  also. 


52  THE  PROCLAMATION     Matt.  5:41-44 

41  And  whosoever  shall  compel  thee  to  go  one  mile,  go  with 
him  two.  42  Give  to  him  that  asketh  thee,  and^from  him 
that  would  borrow  of  thee  turn  not  thou  away. 

The  next  illustration  of  the  perfect  righteousness  which 
Jesus  requires  of  his  followers  is  suggested  by  a  contrast 
which  he  draws  between  his  law  of  perfect  love  and  the 
traditional  interpretation  of  an  Old  Testament  precept 
which  was  used  by  the  Pharisees  as  an  excuse  for  retalia- 
tion and  revenge.  According  to  the  Law  of  Moses  the  civil 
courts  were  to  administer  justice  in  accordance  with  the 
command,  *'An  eye  for  an  eye,  and  a  tooth  for  a  tooth." 
This  simply  meant  that  the  penalty  was  to  fit  the  crime. 
It  is  a  fundamental  principle  of  law  in  all  lands  and  ages; 
but  the  Pharisee  and  the  formalist  whom  he  represented, 
used  this  prescription  for  civil  courts  as  a  pretext  for 
taking  private  revenge.  It  is  necessary  to  have  this  dis- 
tinction in  mind  when  we  read  the  Master's  words,  if  we 
would  be  kept  from  fanaticism  and  folly.  When  he  gives 
the  command,  "Resist  not  him  that  is  evil,"  he  has  in  mind 
no  thought  that  men  are  to  allow  the  innocent  to  be  abused 
and  the  helpless  to  be  killed,  when  it  is  possible  to  protect 
and  to  deliver  them.  In  such  defense  it  may  even  be  neces- 
sary to  lay  down  life.  Our  Master  is  insisting,  however, 
that  we  are  never  to  inflict  suffering  in  a  spirit  of  revenge. 
Evildoers  must  be  punished,  but  the  followers  of  Christ 
cannot  be  moved  by  malice.  So,  in  the  matter  of  injustice 
inflicted  by  legal  process,  rather  than  seek  revenge  one 
should  be  willing  to  make  even  greater  sacrifice;  or  when 
suffering  oppression  from  some  civil  power,  instead  of  seek- 
ing to  retaliate,  one  should  show  a  willingness  to  endure 
greater  hardship;  or,  when  one  is  asked  to  grant  a  loan, 
while  it  would  be  folly  to  grant  it  in  every  instance,  the 
refusal  must  never  be  inspired  by  a  desire  for  revenge. 

(e.)     The  Law  of  Love.     Ch.  5  :  43-48 

43  Ye  have  heard  that  it  was  said,  Thou  shalt  love  thy 
neighbor,  and  hate  thme  enemy:  44  but  I  say  unto  you, 
Love  your  enemies,  and  pray  for  them  that  persecute  you; 
45  that  ye  may  be  sons  of  your  Father  who  is  in  heaven: 
for  he  maketh  his  sun  to  rise  on  the  evil  and  the  good,  and 


Matt.  5:  46  to  6:  3        ALMSGIVING  53 

sendeth  rain  on  the  just  and  the  unjust.  46  For  if  ye  love 
them  that  love  you,  what  reward  have  ye?  do  not  even  the 
publicans  the  same?  47  And  if  ye  salute  your  brethren  only, 
what  do  ye  more  than  others?  do  not  even  the  Gentiles  the 
same?  48  Ye  therefore  shall  be  perfect,  as  your  heavenly 
Father  is  perfect. 

The  Old  Testament  plainly  required  one  to  obser\'e  the 
law  of  love.  No  precept  could  be  more  familiar  than  this, 
"Thou  shalt  love  thy  neighbor  as  thyself."  However,  in 
order  to  excuse  himself  for  his  narrow  exclusiveness  and 
national  selfishness,  the  Jew  had  interpreted  his  "neighbor" 
as  meaning  only  his  fellow  countrymen  and,  with  other 
nations  in  mind,  he  had  stated  the  following  rule  to  guide 
his  conduct,  "Thou  shalt  love  thy  neighbor,  and  hate 
thine  enemy."  Then  further,  he  came  to  apply  in  private 
life  a  precept  which,  at  its  best,  was  only  a  poor  rule  for 
national  guidance.  Our  Lord  gives  to  the  familiar  precept 
a  very  different  interpretation  and  statement,  "Love  your 
enemies,  and  pray  for  them  that  persecute  you."  He 
suggests  that  such  conduct  is  princely  and  royal  and  is 
becoming  to  those  who  are  sons  of  the  heavenly  Father, 
"For  he  maketh  his  sun  to  rise  on  the  evil  and  the  good, 
and  sendeth  rain  on  the  just  and  the  unjust."  Jesus  further 
insists  that  love  for  those  who  are  kind  and  love  for  kindred, 
requires  no  special  grace  and  is  deserving  of  no  particular 
reward.  Even  taxgatherers  and  pagans  show  such  selfish 
or  natural  affection.  1 1  is  for  the  follower  of  Christ  to  show 
the  perfect  love  which  can  seek  the  highest  welfare  of 
enemies  and  can  pray  for  the  unkind;  for  this  is  like  the 
perfect  love  of  the  Father. 

c.    The  King's  Servants  and  Religious  Observances.     Ch.  6  :  1-18 

(i)  Almsgiving.     Ch.  6  : 1-4. 

1  Take  heed  that  ye  do  not  your  righteousness  before  men, 
to  be  seen  of  them:  else  ye  have  no  reward  with  your  Father 
who  is  in  heaven. 

2  When  therefore  thou  doest  ahns,  sound  not  a  tnunpet 
before  thee,  as  the  hypocrites  do  in  the  synagogues  and  in 
the  streets,  that  they  may  have  glory  of  men.  Verily  I  say 
unto  you,  They  have  received  their  reward.     3  But  when 


54  THE  PROCLAMATION         Matt.  6: 4 

thou  doest  alms,  let  not  thy  left  hand  know  what  thy  right 
hand  doeth:  4  that  thine  alms  may  be  in  secret:  and  tiiy 
Father  who  seeth  in  secret  shall  recompense  thee. 

The  ideal  life  which  Jesus  demands  of  those  who  are 
to  enter  his  Kingdom  is  tested  by  motive  rather  than  by 
outward  act.  This  is  true  in  the  matter  of  religious  obser\^- 
ances  quite  as  much  as  in  the  acts  which  are  demanded  by 
the  moral  law.  The  real  attitude  toward  God  is  certain 
to  be  expressed  in  some  visible  forms.  Among  these  the 
three  most  common  are  almsgiving,  prayer,  and  fasting. 
Here  the  general  principle  for  the  followers  of  Christ  must 
be  that  the  motive  Is  a  desire  to  please  God  and  not  to 
secure  praise  of  men.  This  is  what  is  intended  by  the 
first  verse  of  the  chapter,  "Take  heed  that  ye  do  not  your 
righteousness  before  men,  to  be  seen  of  them:  else  ye 
have  no  reward  with  your  Father  who  is  in  heaven." 
Jesus  does  not  mean  that  there  is  any  virtue  in  secrecy, 
but  he  does  warn  us  against  the  publicity  which  seeks 
to  secure  admiration  and  praise.  He  does  intimate  that 
any  real  expression  of  righteousness  which  is  designed  to 
be  an  act  of  worship  must  have  as  its  motive  trust  in  God 
and  love  toward  him. 

This  general  principle  Is  illustrated  first,  in  the  case  of 
charitable  gifts.  Jesus  Insists  that  these  should  not  be 
attended  with  unnecessary  publicity.  He  imagines  the 
absurd  case  of  a  hypocrite,  a  mere  actor,  sounding  a 
trumpet  in  the  synagogue  and  In  the  streets  to  advertise 
his  generosity  and  to  secure  glory  of  men.  Such  an 
expenditure  of  money  and  effort  is  not  almsgiving;  it  is 
bargaining  with  the  hope  of  selfish  gain.  It  is  an  investment 
of  certain  funds  with  a  hope  of  securing  full  value  in 
human  praise  and  adulation.  It  is  perfecdy  possible  to 
make  such  investments,  "They  have  received  their 
reward."  On  the  contrary,  Jesus  insists  "When  thou 
doest  alms,  let  not  thy  left  hand  know  what  thy  right  hand 
doeth."  He  does  not  mean  here  to  forbid  care  and  system 
in  giving  charity,  or  in  supporting  religious  causes.  He 
means,  however,  to  insist  that  in  almsgiving  our  eyes  are 
to  be  fixed  not  upon  men  but  upon  God;  that  we  are 
not   to  seek  for    human    praise   and   approval,    but   to 


Matt.  6:5-15  PRAYER  55 

remember   that    the  "Father  who  seeth    In  secret  shall 
recompense." 

(2)  Prayer.     Ch.  6  :  5-15. 

5  And  when  ye  pray,  ye  shall  not  be  as  the  hypocrites:  for 
they  love  to  stand  and  pray  in  the  synagogues  and  in  the  cor- 
ners of  the  streets,  that  they  may  be  seen  of  men.  Verily  I 
say  unto  you,  They  have  received  their  reward.  6  But  thou, 
when  thou  prayest,  enter  into  thine  inner  chamber,  and  hav- 
ing shut  thy  door,  pray  to  thy  Father  who  is  in  secret,  and  thy 
Father  who  seeth  in  secret  shall  recompense  thee.  7  And  in 
praying  use  not  vain  repetitions,  as  the  Gentiles  do :  for  they 
think  that  they  shall  be  heard  for  their  much  speaking.  8 
Be  not  therefore  like  unto  them:  for  your  Father  knoweth 
what  things  ye  have  need  of,  before  ye  ask  him.  9  After 
this  manner  therefore  pray  ye :  Our  Father  who  art  in  heaven, 
Hallowed  be  thy  name.  10  Thy  kingdom  come.  Thy  will  be 
done,  as  in  heaven,  so  on  earth.  II  Give  us  this  day  our 
daily  bread.  12  And  forgive  us  our  debts,  as  we  also  have 
forgiven  our  debtors.  13  And  bring  us  not  into  temptation, 
but  deliver  us  from  the  evil  one.  14  For  if  ye  forgive  men 
their  trespasses,  your  heavenly  Father  will  also  forgive  you. 
15  But  if  ye  forgive  not  men  their  trespasses,  neither  will 
your  Father  forgive  your  trespasses. 

The  same  principle  applies  to  prayer.  Only  a  hypocrite 
will  be  moved  to  worship  by  a  desire  to  win  the  approval  of 
men.  Jesus  has  no  criticism  to  pass  upon  public  prayer. 
What  he,  of  course,  condemns  Is  ostentation  and  the  desire 
to  secure  praise  by  the  attitudes  and  forms  of  prayer.  He 
counsels  secrecy,  believing  that  It  aids  one  in  fixing  the 
thought  upon  the  Father,  to  whom  all  prayer  is  rightly 
directed.  The  Feather  sees  in  secret  and  he  will  recompense. 

So  too,  "vain  repetitions"  are  to  be  avoided.  This  does 
not  mean  that  one  never  Is  to  ask  a  second  time  for  that 
which  he  needs;  but  it  is  a  warning  against  the  belief 
that  prayer  Is  magical  and  that  by  continued  Iteration  of  a 
request  God  can  be  compelled  to  grant  what  he  otherwise 
might  deny.  Jesus  elsewhere  encourages  importunity  in 
prayer;  but  he  here  insists  that  "vain  repetitions"  are 
worthy  only  of  heathen  and  are  unnecessary  for  his 
followers,  for  their  Father  knows  what  things  they  need 
even  before  they  ask. 


56  FASTING  Matt.  6:  16-21 

To  guide  his  followers  In  the  true  spirit  and  form  of 
prayer,  Jesus  then  suggested  that  matchless  prayer  which 
is  in  itself  a  model,  a  formula,  and  a  summary  of  all  our 
rightful  requests.  We  call  it  "The  Lord's  Prayer."  It 
contains  six  petitions;  three  specially  concern  the  cause 
and  Kingdom  of  our  Father;  three  express  our  personal 
needs.  We  pray  that  his  name  may  be  hallowed,  that  his 
Kingdom  may  come,  that  his  will  may  be  done  as  in  heaven 
so  on  earth.  We  then  request  provision  for  our  daily 
needs,  pardon  for  our  continual  sins,  and  protection  from 
moral  peril.  Jesus  suggests  that  the  spirit  must  be  that  of 
humble  forgiveness,  willing  to  overlook  the  offenses  of 
others  even  as  we  expect  our  Father  to  forgive  us. 

(J)  Fasting.     Ch.  6  :  16-18. 

16  Moreover  when  ye  fast,  be  not,  as  the  hypocrites,  of  a 
sad  countenance:  for  titiey  disfigure  their  faces,  that  they  may 
be  seen  of  men  to  fast.  Verily  I  say  unto  you,  They  have 
received  their  reward.  17  But  thou,  when  thou  fastest, 
anoint  thy  head,  and  wash  thy  face;  18  that  thou  be  not  seen 
of  men  to  fast,  but  of  thy  Father  who  is  in  secret:  and  thy 
Father,  who  seeth  in  secret,  shall  recompense  thee. 

A  third  religious  form,  very  popular  with  the  Jews  among 
whom  Christ  lived,  was  that  of  fasting.  If  this  is  practiced 
in  order  to  show  to  God  our  sorrow  for  sin;  or  if  it  is  in- 
volved In  our  devotion  to  his  service,  It  Is  right  and  com- 
mendable; but  If  It  Is  employed  as  a  means  of  winning 
the  approval  and  praise  of  men,  It  is  hypocrisy  and  pre- 
tense. Jesus  insists  that  fasting,  and  all  forms  of  self- 
denial,  should  be  in  secret;  we  are  not  to  parade  our  sacri- 
fices; we  are  not  to  make  capital  out  of  our  devotion.  We 
are  to  have  regard  only  to  the  Father  who  is  In  secret,  who 
sees  in  secret  and  who  surely  will  reward. 

d.     The  King's  Servants  and  the  World's  Goods.     Ch.  6  :  19-34 

19  Lay  not  up  for  yourselves  treasures  upon  the  earth, 
where  moth  and  rust  consume,  and  where  thieves  break 
through  and  steal:  20  but  lay  up  for  yourselves  treasures  in 
heaven,  where  neither  moth  nor  rust  doth  consume,  and 
where  thieves  do  not  break  through  nor  steal:   21  for  where 


Matt.  6:  22-34     WORLDLY  POSSESSIONS  57 

thy  treasure  is,  there  will  thy  heart  be  also.  22  The  lamp  of 
the  body  is  the  eye:  if  therefore  thine  eye  be  single,  thy 
whole  body  shall  be  full  of  light.  23  But  if  thine  eye  be  evil, 
thy  whole  body  shall  be  full  of  darkness.  If  therefore  the 
light  that  is  in  thee  be  darkness,  how  great  is  the  darkness! 
24  No  man  can  serve  two  masters:  for  either  he  will  hate 
the  one,  and  love  the  other;  or  else  he  will  hold  to  one,  and 
despise  the  other.  Ye  cannot  serve  God  and  mammon.  25 
Therefore  I  say  unto  you.  Be  not  anxious  for  your  life,  what 
ye  shall  eat,  or  what  ye  shall  drink;  nor  yet  for  your  body, 
what  ye  shall  put  on.  Is  not  the  life  more  than  the  food,  and 
the  body  than  the  raiment?  26  Behold  the  birds  of  the 
heaven,  that  they  sow  not,  neither  do  they  reap,  nor  gather 
into  bams;  and  your  heavenly  Father  feedeth  them.  Are 
not  ye  of  much  more  value  than  they?  27  And  which  of  you 
by  being  anxious  can  add  one  cubit  unto  the  measure  of  his 
Ufe?  28  And  why  are  ye  anxious  concerning  raiment?  ^  Con- 
sider the  lilies  of  the  field,  how  they  grow;  they  toil  not, 
neither  do  they  spin :  29  yet  I  say  unto  you,  that  even  Solo- 
mon in  all  his  glory  was  not  arrayed  like  one  of  these.  30 
But  if  God  doth  so  clothe  the  grass  of  the  field,  which  to-day 
is,  and  to-morrow  is  cast  into  the  oven,  shall  he  not  much 
more  clothe  you,  O  ye  of  little  faith?  31  Be  not  therefore 
anxious,  saying.  What  shall  we  eat?  or.  What  shall  we  drink? 
or,  Wherewithal  shall  we  be  clothed?  32  For  after  all  these 
things  do  the  Gentiles  seek;  for  your  heavenly  Father  know- 
eth  that  ye  have  need  of  all  these  thmgs.  33  But  seek  ye 
first  his  kingdom,  and  his  righteousness ;  and  all  these  things 
shall  be  added  unto  you.  34  Be  not  therefore  anxious  for 
the  morrow :  for  the  morrow  will  be  anxious  for  itself.  Sufii- 
cient  unto  the  day  is  the  evil  thereof. 

In  describing  the  ideal  life  which  he  requires,  Jepus 
gives  two  warnings  in  reference  to  the  attitude  of  mind 
which  should  characterize  his  followers  in  their  relation  to 
worldly  possessions.  The  first  warning  is  against  avarice, 
and  the  second  against  anxiety.  The  former  is  the  special 
temptation  of  the  rich;  the  latter  of  the  poor.  The  former 
is  forbidden  on  two  or  three  different  grounds.  First, 
it  is  foolish  to  lay  up  treasures  upon  the  earth,  because 
earthly  possessions  are  so  uncertain  and  so  soon  pass  away ; 
and  secondly,  they  tend  to  turn  the  mind  away  from  God 
and  his  Kingdom.  Then,  again,  the  desire  for  wealth  may 
become  such  a  passion  as  to  dull  the  moral  sense;  it  may 


58  THE  PROCLAMATION  Matt.  7:1-6 

blind  "the  eye,"  whereas,  a  generous  spirit  clarifies  the 
spiritual  sight  so  that  the  whole  being  is  full  of  light. 
Then,  too,  there  is  great  peril  lest  a  man  may  be  possessed 
by  his  possessions.  Avarice  may  transform  one  into  a 
slave  and  may  turn  him  from  the  service  of  God,  "No 
man  can  serve  two  masters";  "ye  cannot  serve  God  and 
mammon." 

On  the  other  hand,  Jesus  warns  us  against  anxiety.  Of 
course  he  does  not  forbid  foresight  and  prudence;  but  he 
would  keep  us  from  that  carefulness  and  worry  which 
destroy  our  peace  and  hamper  our  usefulness.  He  points 
us  to  the  birds,  to  show  that  the  heavenly  Father  will  pro- 
vide necessary  food.  He  suggests  the  folly  of  anxiety  which 
can  shorten  but  can  never  lengthen  the  life  of  man.  He 
bids  us  "consider  the  lilies  of  the  field"  in  their  beauty,  in 
order  to  assure  us  that  the  heavenly  Father  will  clothe 
those  who  trust  in  him.  It  Is  Indeed  a  confident  dependence 
upon  the  care  of  the  heavenly  Father  which  banishes 
anxiety.  Jesus  bids  his  followers  to  seek  first  the  Kingdom 
of  God  and  the  righteousness  which  he  requires,  believing 
that  all  needful  things  will  be  granted  them.  He  Insists 
that  they  should  not  borrow  trouble.  He  tells  them  that 
the  morrow  will  have  its  own  anxieties;  that  for  each  day 
there  will  be  evil  enough,  but  sever  too  much,  for  those  who 
put  their  trust  in  God. 

e.    The  King's  Servants  and  the  World's  Evil.    Ch.  7  :  1-6 

1  Judge  not,  that  ye  be  not  judged.  2  For  with  what 
judgment  ye  judge,  ye  shall  be  judged:  and  with  what  meas- 
ure ye  mete,  it  shall  be  measured  unto  you.  3  And  why 
beholdest  thou  the  mote  that  is  in  thy  brother's  eye,  but  con- 
siderest  not  the  beam  that  is  in  thine  own  eye?  4  Or  how  wilt 
thou  say  to  thy  brother,  Let  me  cast  out  the  mote  out  of  thine 
eye ;  and  lo,  the  beam  is  in  thine  own  eye?  5  Thou  hypocrite, 
cast  out  first  the  beam  out  of  thine  own  eye;  and  then  shalt 
thou  see  clearly  to  cast  out  the  mote  out  of  thy  brother's  eye. 

6  Give  not  that  which  is  holy  unto  the  dogs,  neither  cast 
your  pearls  before  the  swine,  lest  haply  they  trample  them 
under  their  feet,  and  turn  and  rend  you. 


In  relation  to  the  evil  that  is  In  the  world  Jesus  gives 


two 


Matt.  7:  1-6  CENSORIOUSNESS  59 

warnings  to  his  followers  as  he  continues  to  describe  to 
them  the  ideal  lite  which  he  desires  them  to  lead.  He 
warns  them,  first,  against  censoriousness,  and,  second, 
against  carelessness.  When  Jesus  said,  "Judge  not  that  ye 
be  not  judged,"  he  did  not  mean  that  we  can  avoid  forming 
opinions  of  others,  or  that  we*  should  not  condemn  what 
we  know  to  be  wrong.  He  is  forbidding  his  followers  to  be 
unkind  in  their  judgments  or  to  dehght  in  unfavorable 
criticism.  He  condemns  the  spirit  of  faultfinding,  first,  on 
the  ground  of  its  danger,  "For  with  what  judgment  ye 
judge,  ye  shall  be  judged,"  not  only  by  our  fellow  men, 
who  are  sure  to  condemn  us  with  as  little  charity  as  we 
show  toward  them,  but  also  by  God  himself  who  will  judge 
us  with  that  same  severity  which  we  have  shown  in  judging 
others.  Further,  Jesus  suggests  that  this,  censoriousness  is 
absurd.  He  draws  the  most  ludicrous  picture:  he  suggests 
that  it  is  ridiculous  for  one  in  whose  eye  there  is  a  "beam" 
to  attempt  to  relieve  one  in  whose  eye  there  is  merely  a 
splinter  or  a  "mote."  Still  worse,  it  is  mere  hypocrisy,  for 
in  criticizing  others  we  usually  suggest  that  we  are  greatly 
distressed  by  their  weakness  and  faults,  whereas  in  our 
hearts  there  is  a  secret  joy.  If  our  sympathy  were  real, 
we  would  first  seek  to  remove  our  own  imperfections, 
particularly  our  uncharitableness  and  pride,  and  then  we 
would  be  fitted  for  the  high  service  of  enabling  others  to 
overcome  their  defects. 

The  followers  of  Christ  are  not  to  be  censorious  nor  to 
delight  in  unkind  criticisms.  However,  they  are  not  to  go 
to  the  other  extreme  and  to  become  indifferent  to  the  evil 
that  is  in  the  world.  They  must  discriminate  carefully 
between  men  of  differing  moral  character,  and  must  regu- 
late accordingly  their  attitude  toward  them.  This  is 
particularly  necessary  for  those  who  desire  to  communicate 
spiritual  truth.  They  must  have  regard  to  time  and  place 
and  to  the  nature  and  condition  of  those  whom  they 
approach  and  whom  they  seek  to  influence.  If,  for  instance, 
one  seeks  to  cast  a  mote  out  of  his  brother's  eye,  he  must 
act  with  tact  and  discretion.  There  are  truths  also  which 
by  some  men  could  neither  be  understood  nor  appreciated. 
They   would   be   rejected,    scorned,    despised,    and    their 


60  THE  PROCLAMATION  Matt.  7: 7-12 

hearers  would  be  insulted  and  abused.     There  Is  such  a 
thing  as  "casting  pearls  before  swine." 

However,  this  caution  must  not  be  pressed  too  far. 
Christians  must  bear  testimony  even  at  the  peril  of  their 
lives,  and  they  are  often  surprised  to  find  that  those  whom 
they,  with  hasty  judgment,  would  have  pronounced  hope- 
less and  hostile,  are  found  to  be  quite  ready  and  even  eager 
to  learn  the  "good  news"  concerning  Christ. 

/.    The  King's  Servants  and  Their  Relation  to  God  and  to  Men. 
Ch.  7  :  7-12 

7  Ask,  and  it  shall  be  given  you;  seek,  and  ye  shall  find; 
knock,  and  it  shall  be  opened  unto  you:  8  for  every  one  that 
asketh  receiveth;  and  he  that  seeketh  findeth;  and  to  him 
that  knocketh  it  shall  be  opened.  9  Or  what  man  is  there  of 
you,  who,  if  his  son  shall  ask  him  for  a  loaf,  will  give  him  a 
stone ;  10  or  if  he  shall  ask  for  a  fish,  will  give  him  a  serpent? 
11  If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  Father  who  is  in 
heaven  give  good  things  to  them  that  ask  him?  12  All  things 
therefore  whatsoever  ye  would  that  men  should  do  unto  you, 
even  so  do  ye  also  unto  them:  for  this  is  the  law  and  the 
prophets. 

The  Sermon  on  the  Mount  here  reaches  its  majestic 
climax  as  it  discloses  and  emphasizes  the  relations  which 
Christians  should  maintain  toward  God  and  toward  their 
fellow  men.  These  are  summed  up  in  the  exhortation  con- 
cerning "prayer,"  and  in  the  "Golden  Rule." 

The  former  is  not  a  message  concerning  the  nature  or 
place  or  philosphy  of  prayer,  but  it  is  rather  an  encourage- 
ment to  the  followers  of  Christ  to  maintain  toward  God 
a  continual  attitude  of  filial  trust.  The  exhortations  which 
have  preceded,  warning  against  the  perils  of  censoriousness 
and  of  carelessness,  suggest  the  need  of  divine  help.  Here 
Christ  urges  his  followers  to  look  to  God  at  all  times  for 
needed  wisdom  and  strength  and  grace.  "Ask,  and  it 
shall  be  given  you;  seek,  and  ye  shall  find;  knock,  and  it 
shall  be  opened  unto  you."  Nothing  could  be  more  simple 
than  the  intercourse  between  earth  and  heaven  which  is 
thus  assured;  and  further  confidence  is  inspired  by  the 
comparison  to  an  earthly  parent  who  thougli  only  a  man, 


Matt.  7:  13-23        FINAL  WARNINGS  61 

would  not  deceive  or  mock  his  son;  how  much  more 
certainly  will '  The  Father  who  is  in  heaven  give  good  things 
to  them  that  ask  him." 

As  this  instruction  concerning  prayer  inspires  a  right 
attitude  toward  God,  so  the  "Golden  Rule"  summarizes 
all  that  Christ  requires  in  relation  to  our  fellow  men. 
It  is  an  expression  of  the  law  of  love  and  it  is,  as  Christ 
declares,  a  fulfillment  of  all  that  is  required  by  "the  law 
and  the  prophets."  Some  expressions  of  this  "Golden  Rule," 
either  in  a  negative  or  in  some  other  less  perfect  form,  are 
found  reflected  by  Jewish  teachers  and  even  by  heathen 
sages;  but  it  remained  for  the  great  King  to  proclaim  in 
his  manifesto  the  fundamental  law,  the  observance  of 
which  would  end  all  the  differences  and  discords  between 
individuals,  between  classes  and  parties,  and  between  the 
nations  of  the  world,  "All  things  therefore  whatsoever  ye 
would  that  men  should  do  unto  you,  even  so  do  ye  also 
unto  them." 


g.    Conclusion:   The  Struggle,  the  Test,  and  the  Security  of  the  King's 
Servants.     Ch.  7  :  13-29 

13  Enter  ye  in  by  the  narrow  gate:  for  wide  is  the  gate, 
and  broad  is  the  way,  that  leadeth  to  destruction,  and  many 
are  they  that  enter  in  thereby.  14  For  narrow  is  the  gate, 
and  straitened  the  way,  that  leadeth  unto  life,  and  few  are 
they  that  find  it. 

15  Beware  of  false  prophets,  who  come  to  you  in  sheep's 
clothing,  but  inwardly  are  ravening  wolves.  16  By  their 
fruits  ye  shall  know  them.  Do  men  gather  grapes  of  thorns, 
or  figs  of  thistles?  17  Even  so  every  good  tree  bringeth  forth 
good  fruit;  but  the  corrupt  tree  bringeth  forth  evil  fruit. 
18  A  good  tree  cannot  bring  forth  evil  fruit,  neither  can  a 
corrupt  tree  bring  forth  good  fruit.  19  Every  tree  that  bring- 
eth not  forth  good  fruit  is  hewn  down,  and  cast  into  the  fire. 
20  Therefore  by  their  fruits  ye  shall  know  them.  21  Not 
every  one  that  saith  unto  me.  Lord,  Lord,  shaU  enter  into  the 
kingdom  of  heaven;  but  he  that  doeth  the  will  of  my  Father 
who  is  in  heaven.  22  Many  will  say  to  me  in  that  day.  Lord, 
Lord,  did  we  not  prophesy  by  thy  name,  and  by  thy  name  cast 
out  demons,  and  by  thy  name  do  many  mighty  works?  23 
And  then  will  I  profess  unto  them,  I  never  knew  you:  depart 
from  me,  ye  that  work  iniquity. 


62  THE  PROCLAMATION         Matt.  7:24-28 

24  Every  one  therefore  that  heareth  these  words  of  mine, 
and  doeth  them,  shall  be  likened  unto  a  wise  man,  who  built 
his  house  upon  tiie  rock:  25  and  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and  beat  upon  that  house ; 
and  it  fell  not:  for  it  was  founded  upon  the  rock.  26  And 
every  one  that  heareth  these  words  of  mine,  and  doeth  them 
not,  shall  be  likened  unto  a  foolish  man,  who  built  his  house 
upon  the  sand:  27  and  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  smote  upon  that  house ;  and 
it  fell :  and  great  was  the  fall  thereof. 

28  And  it  came  to  pass,  when  Jesus  had  finished  these 
words,  the  multitudes  were  astonished  at  his  teaching:  29 
for  he  taught  them  as  one  having  authority,  and  not  as  their 
scribes. 

The  sermon  closes  with  three  exhortations,  one  to  seek 
for  entrance  into  the  Kingdom;  one  to  beware  of  false 
teachers  and  false  professions,  and  one  to  obey  the  com- 
mands of  the  King.  Jesus  employs  three  striking  met- 
aphors, the  "two  ways,"  the  "two  kinds  of  fruit,"  and  the 
"two    builders." 

(a)  In  urging  men  to  become  his  followers  and  to  seek 
for  an  entrance  into  the  Kingdom  of  heaven,  vs.  13,  14,  the 
figure  of  speech  embodies  three  great  contrasts,  the  wide 
and  narrow  gate,  the  death  and  life  to  which  they  lead, 
and  the  many  and  the  few  that  enter  in.  Here  the  King 
plainly  teaches  that  to  follow  him  involves  struggle,  self- 
discipline,  and  effort.  The  right  path  is  difficult  to  find  and 
hard  to  keep;  the  broad  path  is  popular  and  is  easy  to 
discover.  It  is  not  difficult  for  one  to  be  lost;  one  only 
needs  to  follow  the  crowd.  It  is  hard  to  be  saved,  it  re- 
quires resolution,  sacrifice,  heroism;  but  the  issue  is  life 
eternal. 

(b)  There  are  many  false  guides,  vs.  15-20,  who  offer 
themselves;  many  religious  leaders  who  masquerade  under 
the  name  of  Christian.  They  seem  innocent  enough  but 
they  are  like  wolves  dressed  in  the  fleeces  of  sheep.  Their 
real  purpose  is  selfish  and  destructive ;  they  must  be  tested, 
not  only  by  their  lives  and  their  deeds,  but  still  more  by 
the  results  of  their  corrupt  and  Christless  teachings,  "By 
their  fruits  ye  shall  know  them." 

Then  too,  many  others  who  profess  to  follow  Christ  need 


Matt.  7:  13-29         FINAL  WARNINGS  63 

to  be  on  their  guard  against  self-deception.  On  that  great 
day  when  the  King  will  pronounce  judgment  and  will 
determine  who  may  enter  and  who  must  be  excluded 
from  his  Kingdom,  many  will  plead  that  they  were  regular 
in  Christian  worship  and  prominent  in  Christian  work, 
to  whom  the  King  will  say,  "I  never  knew  you :  depart  from 
me,  ye  who  work  iniquity."  It  is  necessary  not  only  to 
profess  the  name  of  Christ  but  truly  to  obey  him  and  by 
his  help  to  do  the  will  of  his  Father  who  is  in  heaven. 

(c)  Therefore,  in  his  final  words  of  warning  and  exhorta- 
tion, vs.  24-27,  the  King  sets  forth  the  absolute  necessity 
of  hearing  and  of  doing  his  words,  of  accepting  and  obeying 
his  royal  commands.  He  draws  the  picture  of  the  two 
builders,  one  founding  his  house  upon  the  rock,  the  other 
building  upon  the  sand,  and  in  the  time  of  storm  and  flood 
one  house  stands  firm  and  the  other  falls  in  complete  ruin. 
So  shall  it  be  in  the  time  of  testing  and  of  judgment,  they 
who  truly  obey  Christ  will  be  safe.  Their  eternal  destinies 
are  built  upon  a  rock,  the  ser\^ants  of  the  King  are  secure. 

(d)  It  is  not  strange  that  the  multitudes  marveled  at  the 
words  of  Christ.  The  world  has  been  wondering  at  these 
words  ever  since.  The  crowds  were  astonished  that  he 
spoke  with  authority  and  not  as  their  scribes;  and  he  might  ' 
well  so  speak,  for  these  wonderful  words  are  the  proclama- 
tion of  a  King. 


64  THE  CREDENTIALS  Matt.  8:  1-4 


III.  The  Credentials  of  the  King.    Chs.  8  : 1  to  9  :  34. 

1.     THE  FIRST  GROUP  OF  MIRACLES.     Ch.  8  :  1-17 
a.     Cleansing  the  Leper.     Ch.  8:1-4 

1  And  when  he  was  come  down  from  the  mountain,  great 
multitudes  followed  him.  2  And  behold,  there  came  to  him 
a  leper  and  worshipped  him,  saying,  Lord,  if  thou  wilt,  thou 
canst  make  me  clean.  3  And  he  stretched  forth  his  hand, 
and  touched  him,  saying,  I  will;  be  thou  made  clean.  And 
straightway  his  leprosy  was  cleansed.  4  And  Jesus  saith 
unto  him.  See  thou  tell  no  man;  but  go,  show  thyself  to  the 
priest,  and  offer  the  gift  that  Moses  commanded,  for  a  testi- 
mony unto  them. 

Following  the  Sermon  on  the  Mount,  Matthew  intro- 
duces ten  miracles,  which  he  arranges  in  three  impressive 
groups.  They  form  an  integral  part  of  the  narrative. 
To  deny  the  miracles  or  to  remove  them  from  the  Gospel 
would  leave  an  unmeaning  and  mutilated  story.  In  the 
sermon,  Jesus  claimed  to  be  a  divine  and  universal  King; 
here  he  is  shown  to  be  worthy  of  submission  and  trust;  the 
miracles  are  his  credentials.  We  need  not  only  the  teach- 
ing of  Christ,  we  need  his  healing  touch;  and  each  miracle 
is  a  parable  of  his  saving  power. 

The  first  of  these  supernatural  works  related  by  Matthew 
is  the  healing  of  a  leper.  It  is  possible  that  here  was  an 
intimation  that  the  first  need  of  the  nation  was  spiritual 
cleansing,  and  that  this  need  must  be  supplied  before  the 
blessings  of  the  promised  Kingdom  could  be  enjoyed. 
Surely,  leprosy  is  the  familiar  and  accepted  type  of  sin. 
Its  victim  was  a  mass  of  festering  sores;  he  was  shut  off 
from  his  fellow  men,  regarded  with  loathing,  and  enduring 
a  living  death.  Such  was  the  case  of  the  poor  suft'erer 
who  came  to  Jesus,  worshiping  him  and  saying,  "Lord,  if 
thou  wilt,  thou  canst  make  me  clean."  He  believed  in  the 
power  of  Jesus,  but  he  feared  himself  unworthy  to  be  cured. 
Jesus  "stretched  forth  his  hand,  and  touched  him,"  to 
show  his  sympathy,  to  strengthen  the  faith  of  the  leper, 
and  to  assure  us  that  he  welcomes  the  foulest  of  sinners. 


Matt.  8:5-12    FIRST  GROUP  OF  MIRACLES  65 

Then  Jesus  spoke  those  majestic  words,  *T  will;  be  thou 
made  clear."  How  natural  these  words  sound  on  the 
lips  of  Jesus!  Can  we  imagine  him  saying,  "I  am  sorry  for 
you,  but  I  can  give  you  no  help ;  I  advise  you  to  adopt  some 
remedy  or  to  resort  to  some  human  physician"?  Belief 
in  a  divine  Saviour  makes  it  easy  to  accept  the  truth  of  his 
divine  works.  "Straightway  his  leprosy  was  cleansed." 
The  completeness  and  instantaneousness  of  the  cure  form 
a  striking  feature  of  the  miracle,  and  suggest  to  us  the  power 
of  Christ  to  give  immediate  relief  from  the  stain  and  guilt 
and  power  of  sin. 

Jesus  forbade  the  man  he  had  healed  to  tell  others  of  his 
cure.  What  he  meant  was  to  avoid  a  noisy  publicity  which 
might  have  aroused  fanaticism  and  created  such  excitement 
as  to  interfere  with  his  teaching.  To-day  he  desires  all 
who  are  cured  to  testify  of  his  grace.  He  commanded  the 
man  to  show  himself  to  the  priest  and  to  observe  the  cus- 
toms commanded  by  Moses.  Jesus  did  not  hesitate  to 
break  a  ceremonial  law  in  touching  the  man  when  this  was 
necessary  for  his  cure;  he  told  the  man  to  keep  the  cere- 
monial law,  when  no  higher  law  interfered  and  when  a 
failure  might  have  resulted  in  misunderstanding  and 
offense. 

b.    Healing  the  Paralytic.     Ch.  8  :  5-13 

5  And  when  he  was  entered  into  Capernaum,  there  came 
unto  him  a  centurion,  beseeching  him,  6  and  saying,  Lord, 
my  servant  lieth  in  the  house  sick  of  the  palsy,  grievously 
tormented.  7  And  he  saith  unto  him,  I  will  come  and  heal 
him.  8  And  the  centurion  answered  and  said,  Lord,  I  am  not 
worthy  that  thou  shouldest  come  under  my  roof:  but  only 
say  the  word,  and  my  servant  shall  be  healed.  9  For  I  also 
am  a  man  under  authority,  having  under  myself  soldiers 
and  I  say  to  this  one.  Go,  and  he  goeth;  and  to  another, 
Come,  and  he  corned;  and  to  my  servant.  Do  this,  and  he 
doeth  it.  10  And  when  Jesus  heard  it,  he  marvelled,  and 
said  to  them  that  followed,  Verily  I  say  unto  you,  I  have  not 
found  so  great  faith,  no,  not  in  Israel.  11  And  I  say  unto 
you,  that  many  shall  come  from  the  east  and  the  west,  and 
shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven:  12  but  the  sons  of  the  kingdom  shall 
be  cast  forth  into  the  outer  darkness :  there  shall  be  the  weep- 


66  THE  CREDENTIALS         Matt.  8:  13-17 

ing  and  the  gnashing  of  teeth.  13  And  Jesus  said  unto  the 
centurion,  Go  thy  way;  as  thou  hast  believed,  so  be  it  done 
unto  thee.    And  the  servant  was  healed  in  that  hour. 

Leprosy  was  a  type  of  the  loathsomeness  of  sin ;  paralysis 
may  be  regarded  as  a  symbol  of  its  helplessness.  As  the 
cure  of  the  former  reveals  the  power  of  Christ,  this  story 
emphasizes  the  necessity  of  faith  in  him.  The  centurion, 
or  Roman  military  commander,  of  Capernaum,  was 
evidently  a  man  of  the  same  high  character  attributed  to 
all  similar  soldiers  in  the  New  Testament.  Moved  by 
sympathy  for  this  suffering  servant  he  appealed  to  Jesus 
for  relief,  and  on  receiving  the  promise  of  the  Master  to 
"come  and  heal,"  he  gave  his  surprising  reply,  revealing 
his  remarkable  faith.  He  declared  that  as  he  himself  knew 
what  it  was  to  obey,  and  be  obeyed,  so  he  was  certain  that 
Jesus  had  need  only  to  speak  a  word,  not  to  come  to  his 
house,  and  his  command  would  be  fulfilled  and  the  servant 
would  be  healed.  His  humilit^^  and  his  trust  were  so 
extraordinary  that  Jesus  declared,  "I  have  not  found  so 
great  faith,  no,  not  in  Israel."  Then  Jesus  added  a  word 
which  must  have  startled  the  Jews.  Using  as  a  figure  of 
speech  the  picture  of  a  banquet  to  describe  the  joys  of  the 
Kingdom  of  heaven,  he  declared  that  many  Gentiles  would 
be  admitted  to  the  Kingdom,  while  from  it  many  Jews 
would  be  excluded.  The  faith  of  such  a  Roman  centurion 
was  a  prophecy  of  such  Gentile  converts,  and  in  response 
to  his  faith  Jesus  spoke  the  word  of  blessed  assurance, 
"Go  thy  way;  as  thou  hast  believed,  so  be  it  done  unto 
thee."  Thus,  this  Gospel,  which  is  said  to  have  been 
"written  for  the  Jews,"  contains  unsurpassed  promises 
( >f  future  blessings  for  all  the  nations  of  the  world. 

c.     Curing  Peter's  Wife's  Mother.     Ch.  8  :  14-17 

14  And  when  Jesus  was  come  into  Peter's  house,  he  saw 
his  wife's  mother  lying  sick  of  a  fever.  15  And  he  touched 
her  hand,  and  the  fever  left  her;  and  she  arose,  and  minis- 
tered unto  him.  16  And  when  even  was  come,  they  brought 
unto  him  many  possessed  with  demons:  and  he  cast  out  Sie 
spurits  with  a  word,  and  healed  all  that  were  sick:  17  that  it 
might  be  fulfilled  which  was  spoken   through   Isaiah   the 


Matt.  8:  18-22  THE  IMPRESSION  67 

prophet,  saying,  Himself  took  our  infirmities,  and  bare  our 
diseases. 

The  third  example  of  the  power  of  Jesus  over  disease 
was  given  in  the  home  of  his  disciple,  Simon  Peter.  Here 
the  sufferer  was  distressed  by  a  fever,  a  form  of  disease 
which  may  suggest  the  anxiety,  the  fear,  the  worry,  the 
temper,  the  haste,  which  may  be  found  in  the  homes  of 
even  the  closest  followers  of  Christ.  The  touch  of  Jesus' 
hand  bespoke  his  sympathy  and  love;  and  it  was  a  touch 
of  power,  for,  "The  fever  left  her."  Yet  it  did  not  leave  her 
weak  and  helpless,  as  fever  is  wont  to  do.  The  cure  was 
immediate  and  complete,  for  "She  arose,  and  ministered 
unto  them."  In  countless  homes  to-day,  hearts  soothed 
by  the  healing  touch  of  Christ  are  rendering  to  him  the 
ser^dce  of  grateful  love. 

The  report  of  this  cure,  or  of  similar  miracles,  brought 
to  Peter's  door  a  great  multitude  of  those  who  suffered 
from  demons  and  disease,  and  Jesus  healed  them  all.  In 
this  gracious  ministry,  Matthew,  whose  Gospel  is  linked 
to  the  Old  Testament  by  continual  quotations,  finds  ful- 
fillment of  the  prediction  of  Isaiah,  "Himself  took  our 
infirmities,  and  bare  our  diseases."  The  prophecy  was 
fulfilled  partly  in  the  burden  of  sympathy  felt  for  those  he 
was  healing;  more  perfectly  was  it  fulfilled  when  finally  he 
"bare  our  sins  in  his  body  upon  the  tree." 

2.     THE   IMPULSIVE   SCRIBE  AND   THE   RELUCTANT 
DISCIPLE.     Ch.  8  :  18-22 

18  Now  when  Jesus  saw  great  multitudes  about  him,  he 
gave  commandment  to  depart  unto  the  other  side.  19  And 
tiiere  came  a  scribe,  and  said  unto  him.  Teacher,  I  will  fol- 
low thee  whithersoever  thou  goest.  20  And  Jesus  saith  unto 
him.  The  foxes  have  holes,  and  the  birds  of  tiie  heaven  have 
nests;  but  the  Son  of  man  hath  not  where  to  lay  his  head. 
21  And  another  of  the  disciples  said  unto  him,  Lord,  suffer 
me  first  to  go  and  bury  my  father.  22  But  Jesus  saith  unto 
him.  Follow  me;  and  leave  the  dead  to  bury  their  own  dead. 

Between  the  first  and  the  second  group  of  miracles, 
Matthew  mentions  two  incidents  which  likewise  reveal  the 
divine  nature  of  Christ  and  also  indicate  the  effect  his 


68  THE  CREDENTIALS         Matt.  8:23-26 

miracles  were  having  on  the  multitudes.  Each  instance 
shows  the  power  of  Christ  to  read  the  hidden  thoughts 
of  the  human  mind  and  to  penetrate  to  the  motives  which 
lie  back  of  words  and  deeds.  More  definitely  do  these 
incidents  indicate  the  growing  popularity  of  Jesus;  they 
show  that  men  were  feeling  eager  to  become  his  followers 
or  were  trying  to  excuse  themselves  for  refusing  to  submit 
to  his  will. 

In  the  first  case  a  scribe  comes  to  him  with  fervor  de- 
claring, "I  will  follow  thee  whithersoever  thou  goest." 
He  had  supposed  such  companionship  would  be  delightful, 
popular,  easy.  Jesus  declares  that  it  will  mean  hardship, 
self-denial,  a  cross,  "Foxes  have  holes,  and  the  birds  of  the 
heaven  have  nests;  but  the  Son  of  man  hath  not  where  to 
lay  his  head."  Nothing  further  is  heard  of  this  eager 
young  man.  Jesus  wishes  followers,  but  he  wants  them  to 
count  the  cost;  he  warns  against  rashness  and  incon- 
siderateness  among  those  who  are  contemplating  his 
service. 

Another  seems  ready  to  follow,  but  declares  that  he 
"first  must  go  and  bury  his  father.  It  was  probably  a  mere 
pretense  or  a  poor  excuse  for  refusal  or  delay.  There  is 
something  of  severity  in  the  stern  reply  of  the  Master, 
"Follow  me;  and  leave  the  dead  to  bury  their  own  dead." 
Nothing  should  be  allowed  to  keep  men  from  following 
Christ.  No  matter  how  tender  the  tie  or  how  sacred  the 
duty,  that  which  keeps  one  from  him  keeps  him  among  the 
spiritually  dead,  and  will  result  ultimately  in  his  being 
buried  by  "the  dead." 

3.     THE  SECOND  GROUP  OF  MIRACLES. 
Chs.  8  :  23  to  9  :  8 

a.    Stilling  the  Storm.    Ch.  8  :  23-27 

23  And  when  he  was  entered  into  a  boat,  his  disciples  fol- 
lowed him.  24  And  behold,  there  arose  a  great  tempest  in 
the  sea,  insomuch  that  the  boat  was  covered  with  the  waves : 
but  he  was  asleep.  25  And  they  came  to  him,  and  awoke 
him,  saying.  Save,  Lord;  we  perish.  26  And  he  saith  unto 
them,  Why  are  ye  fearful,  O  ye  of  little  faith?  Then  he  arose, 
and  rebuked  the  winds  and  the  sea;   and  there  was  a  great 


Matt.  8:27-31     SECOND  GROUP  OF  MIRACLES        69 

calm.    27  And  the  men  marvelled,  saying,  What  manner  of 
man  is  this,  that  even  the  winds  and  the  sea  obey  him? 

In  the  first  group  of  miracles  Jesus  is  seen  to  have  power 
to  cure  bodily  disease;  in  the  second  he  is  shown  to  have 
power  over  the  forces  of  nature,  over  unclean  spirits,  and 
even  power  to  forgive  sins. 

Storms  were  common  on  the  surface  of  the  little  lake 
which  Jesus  often  crossed  with  his  disciples;  and  storms 
are  frequent  in  the  lives  of  all  his  followers.  To  accompany 
the  Master  does  not  exempt  men  from  struggles,  and 
tempests,  from  black  skies,  and  hungry  waves.  Yet  this 
was  no  usual  storm.  Even  the  sturdy  fishermen  of  Galilee 
were  fearful.  With  the  King  on  board  the  boat,  they  should 
have  felt  secure.  He  was  calm  and  untroubled.  "The 
boat  was  covered  with  the  waves:  but  he  was  asleep." 

It  was  foolish  to  be  afraid;  but  it  was  wise  to  come  to 
the  Master  with  their  fears.  They  awoke  him  saying, 
"Save,  Lord;  we  perish."  We  can  be  certain  that  he  will 
bring  us  relief  if  we  cry  to  him  in  any  hour  of  need:  but 
it  may  be  necessary  for  him  to  rebuke  us.  Stronger  faith 
might  lessen  our  fear.  He  saith  unto  them,  "Why  are  ye 
fearful,  O  ye  of  little  faith?"  Then,  when  he  had  rebuked 
his  followers,  "He  arose  and  rebuked  the  winds  and  the  sea ; 
and  there  was  a  great  calm."  Surely  this  King  who  is  the 
"Ruler  of  all  nature"  can  deliver  from  all  possible  perils 
those  who  put  their  trust  in  him.  Such  experiences  must 
have  strengthened  the  faith  of  his  followers;  but  the  first 
effect  upon  the  witnesses  was  deep  wonder.  They  "mar- 
velled, saying.  What  manner  of  man  is  this,  that  even  the 
winds  and  the  sea  obey  him?" 

b.     Casting  Out  Demons.     Ch.  8  :  28-34 

28  And  when  he  was  come  to  the  other  side  into  the 
comitry  of  the  Gadarenes,  there  met  him  two  possessed  with 
demons,  coming  forth  out  of  the  tombs,  exceeding  fierce,  so 
that  no  man  could  pass  by  that  way.  29  And  behold,  they 
cried  out,  saying.  What  have  we  to  do  with  thee,  thou  Son  of 
God?  art  thou  come  hither  to  torment  us  before  the  time? 
30  Now  there  was  afar  off  from  them  a  herd  of  many  swine 
feeding.    31  And  the  demons  besought  him,  saying.  If  thou 


70  THE  CREDENTIALS         Matt.  8: 32-34 

cast  us  out,  send  us  away  into  the  herd  of  swine.  32  And 
he  said  unto  them,  Go.  And  they  came  out,  and  went  into 
the  swine:  and  behold,  the  whole  herd  rushed  down  the  steep 
into  the  sea,  and  perished  in  the  waters.  33  And  they  that 
fed  them  fled,  and  went  away  into  the  city,  and  told  every- 
thing, and  what  was  befallen  to  them  that  were  possessed 
with  demons.  34  And  behold,  all  the  city  came  out  to  meet 
Jesus:  and  when  they  saw  him,  they  besought  him  that  he 
would  depart  from  their  borders. 

Jesus  had  just  shown  his  power  over  the  forces  of  nature; 
he  now  exhibits  his  authority  over  the  unseen  world  of 
spirits.  He  crossed  to  the  east  side  of  the  lake;  and  "There 
met  him  two  possessed  with  demons,  coming  forth  out  of 
the  tombs,  exceeding  fierce,  so  that  no  man  could  pass  by 
that  way."  These  men  were  not  merely  insane,  they  were 
demoniacs.  However,  both  insanity  and  demon-possession 
are  symbols  of  the  more  terrible  tyranny  of  sin.  Men  who 
are  slaves  of  passion,  of  lust,  of  appetite,  of  envy,  and  of 
greed,  like  the  Gadarenes  among  the  tombs,  dwell  in 
places  of  uncleanness  and  death,  and  endanger  all  who 
come  near  them. 

The  demons  recognized  Jesus  as  the  Son  of  God;  they 
dreaded  his  power;  they  realized  that  he  would  deliver  the 
men  they  were  tormenting;  and  therefore  they  requested 
that  they  might  enter  a  herd  of  swine  which  was  seen 
feeding  at  some  distance.  When  i)ermission  was  granted 
"The  whole  herd  rushed  down  the  steep  into  the  sea,  and 
I)erished  in  the  waters." 

It  often  has  been  asked  why  Jesus  caused  or  allowed  such 
a  destruction  of  property.  It  might  be  difficult  to  answer 
were  it  not  that  all  the  miracles  of  our  Lord  were  acted 
parables,  intended  to  teach  spiritual  truths.  On  the  very 
surface  of  this  narrative  it  is  evident  that  the  destruction 
of  the  swine  was  related  to  the  deliverance  of  the  men ;  they 
were  helped  to  realize  that  their  condition  had  been  des- 
perate and  their  deliverance  was  real;  it  revealed  to  them 
the  power  of  Christ  and  led  them  to  trust  in  him.  Most  of 
all  it  is  evident  that  the  destruction  of  the  swine  was  an 
arresting  message  to  the  men  of  the  neighboring  city,  both 
of  their  possible  danger  from  evil  spirits  and  of  the  deliver- 


Matt.  9:  1-8    SECOxND  GROUP  OF  MIRACLES  71 

ance  which  Jesus  could  give  from  all  the  tyrannies  of 
suffering  and  of  sin ;  but  "They  besought  him  that  he  would 
depart  from  their  borders."  Some  there  are  to-day  who 
fear  that  the  presence  of  Jesus  may  cause  them  some  loss 
of  property  or  at  least  may  rebuke  them  for  their  sin. 
Some  regard  the  King  not  with  loving  reverence  but  only 
with  fear  and  dread. 

c.    Forgiving  Sins.    Ch.  9  : 1-8 

1  And  he  entered  into  a  boat,  and  crossed  over,  and  came 
into  his  own  city.  2  And  behold,  they  brought  to  him  a  man 
sick  of  the  palsy,  lying  on  a  bed:  and  Jesus  seeing  their 
faith  said  unto  the  sick  of  the  palsy,  Son,  be  of  good  cheer; 
thy  sins  are  forgiven.  3  And  behold,  certain  of  the  scribes 
said  within  themselves,  This  man  blasphemeth.  4  And 
Jesus  knowing  their  thoughts  said.  Wherefore  think  ye  evil 
in  your  hearts?  5  For  which  is  easier,  to  say.  Thy  sins  are 
forgiven;  or  to  say.  Arise,  and  walk?  6  But  that  ye  may 
know  that  the  Son  of  man  hath  authority  on  earth  to  forgive 
sins  (then  saith  he  to  the  sick  of  the  palsy).  Arise,  and  take 
up  thy  bed,  and  go  imto  thy  house.  7  And  he  arose,  and 
departed  to  his  house.  8  But  when  the  multitudes  saw  it, 
they  were  afraid,  and  glorified  God,  who  had  given  such 
authority  tmto  men. 

Jesus  had  shown  that  he  was  able  to  deliver  from  the 
dominion  of  unclean  spirits;  he  now  shows  that  he  has 
power  to  forgive  sin.  The  occasion  was  the  healing  of  a 
man  who  was  "sick  of  the  palsy."  This  disease  was  more 
pitiful  than  mere  paralysis.  The  control  of  the  muscles 
was  lost,  but  there  were  sudden  paroxysms  of  pain,  which 
became  more  frequent  and  more  agonizing  until  the  poor 
sufferer  found  relief  in  death.  The  paralytic  whom  Jesus 
healed  was  suffering  from  the  far  more  terrible  malady  of 
sin,  of  which  his  disease  was  the  dreadful  symbol  and 
probably  the  result. 

Therefore  Jesus  considered  the  deeper  need  and  said  to 
the  sick  of  the  palsy,  "Son,  be  of  good  cheer;  thy  sins  are 
forgiven."  "And  behold,  certain  of  the  scribes  said  within 
themselves.  This  man  blasphemeth."  They  were  quite 
right;  Jesus  was  guilty  of  blasphemy  and  worthy  of  death, 
unless,  and  there  is  no  other  alternative,  he  was  himself 


72  THE  CREDENTIALS  Matt.  9: 9-17 

divine.  That  he  was  divine  he  proved,  first,  by  reading 
the  thoughts  of  his  enemies,  and  secondly,  by  curing  the 
sufferer  of  his  disease.  Neither  pronouncing  pardon  for  sin, 
nor  securing  instant  reUef  from  palsy  lies  within  the  power 
of  man.  He  who  could  perform  the  latter  had  the  right  to 
do  the  former.  Therefore  Jesus  said  to  the  sick  of  the 
palsy,  "Arise,  and  take  up  thy  bed,  and  go  unto  they 
house."  The  cure  was  immediate;  the  demonstration  was 
complete,   "He  arose,  and  departed  to  his  house." 

The  efTect  upon  the  multitudes  was  mingled  fear  and  joy. 
They  feared  as  they  found  themselves  in  the  presence  of  a 
divine  King,  but  the}^  rejoiced  that  he  possessed  the  right 
and  the  authority  to  grant  forgiveness  of  sins.  For  all  who 
submit  to  his  will,  fear  passes  into  gratitude  and  praise. 

4.     THE  CALL  OF  MATTHEW  AND  THE  QUESTION 
ABOUT  FASTING.     Ch.  9  :  9-17 

9  And  as  Jesus  passed  by  from  thence,  he  saw  a  man, 
called  Matthew,  sitting  at  the  place  of  toll:  and  he  saith  unto 
him,  Follow  me.    And  he  arose,  and  followed  him. 

10  And  it  came  to  pass,  as  he  sat  at  meat  in  the  house, 
behold,  many  publicans  and  sinners  came  and  sat  down  with 
Jesus  and  his  disciples.  11  And  when  the  Pharisees  saw  it, 
they  said  unto  his  disciples.  Why  eateth  your  Teacher  with 
the  publicans  and  sinners?  12  But  when  he  heard  it,  he  said. 
They  that  are  whole  have  no  need  of  a  physician,  but  they  that 
are  sick.  13  But  go  ye  and  learn  what  this  meaneth,  I  desire 
mercy,  and  not  sacrifice:  for  I  came  not  to  call  the  righteous, 
but  sinners. 

14  Then  come  to  him  the  disciples  of  John,  saying.  Why 
do  we  and  the  Pharisees  fast  oft,  but  thy  disciples  fast  not? 
15  And  Jesus  said  unto  them.  Can  the  sons  of  the  bride- 
chamber  mourn,  as  long  as  the  bridegroom  is  with  them? 
but  the  days  will  come,  when  the  bridegroom  shall  be  taken 
away  from  them,  and  then  will  they  fast.  16  And  no  man 
putteth  a  piece  of  undressed  cloth  upon  an  old  garment;  for 
that  which  should  fill  it  up  taketh  from  the  garment,  and  a 
worse  rent  is  made.  17  Neither  do  men  put  new  wine  into 
old  wine-skins :  else  the  skins  burst,  and  the  wine  is  spilled, 
and  the  skins  perish:  but  they  put  new  wine  into  fresh  wine- 
skins, and  both  are  preserved. 

Between  the  second  and  third  groups  of  miracles  there 


Matt.  9:9-17     THE  CALL  OF  MATTHEW  73 

are  introduced  two  incidents  which  in  themselves  intimate 
the  divine  power  of  Christ.  The  first  was  the  call  to  dis- 
cipleship  of  a  publican,  or  collector  of  customs,  by  the 
name  of  Matthew,  the  man  to  whom  the  authorship  of 
this  Gospel  is  assigned. 

His  occupation  was  such  as  to  place  him  among  the  class 
of  social  outcasts,  but  One  who  could  cleanse  the  leper  and 
heal  the  paralytic  evidently  was  able  to  transform  a  de- 
spised publican  into  an  apostle,  an  evangelist,  and  a  saint. 

The  faith  of  Matthew  was  shown  by  his  immediate 
response,  by  the  evident  sacrifice  he  made  in  leaving  all  to 
follow  the  Master,  and  further  by  his  inviting  his  old 
friends  to  a  great  feast  at  which  Jesus  was  the  guest  of 
honor.  It  is  not  difficult  to  draw  parallels  which  may 
suggest  how  sincerity  in  accepting  Christ  to-day  may  be 
manifested. 

The  enemies  of  Jesus  were  ready  with  their  criticism. 
The}^  complained  that  he  ate  with  publicans  and  sinners. 
This  was  the  occasion  for  uttering  one  of  his  most  suggestive 
sayings,  "They  that  are  whole  have  no  need  of  a  physician, 
but  they  that  are  sick."  Here  Jesus  asserts  his  absolute 
power  to  give  moral  healing.  He  implies  that  if  the 
Pharisees  were  morally  sound  as  they  professed,  they 
should  not  begrudge  his  going  to  the  morally  sick,  as  they 
regarded  publicans  to  be. 

Jesus  did  not  declare  the  Pharisees  to  be  sound;  that 
was  their  estimate  of  themselves.  They  really  deserved 
a  rebuke,  and  so  he  quotes  from  the  Old  Testament, 
'T  desire  mercy,  and  not  sacrifice."  A  sacrifice  might  be  a 
mere  external  form;  the  important  thing  in  the  sight  of 
God  is  a  right  heart.  The  Pharisees  were  formally  right  in 
their  avoidance  of  sinners;  but  they  showed  their  evil 
hearts  by  their  lack  of  sympathy,  and  by  their  enmity 
against  Christ.  Then  Jesus  adds,  'T  came  not  to  call  the 
righteous,  but  sinners."  He  does  not  mean  to  affirm  that 
any  class  of  men  are  truly  righteous ;  he  wishes  to  empha- 
size that  his  ministry  is  for  sinners.  As  Matthew  invited 
outcasts  to  his  feast  so  Jesus,  as  the  divine  Host,  is  ever 
calling  even  the  worst  of  sinners  to  share  the  blessings  of 
his  Kingdom. 


74  THE  CREDENTIALS         Matt.  9:  18-26 

The  liberty  which  Jesus  felt  in  the  matter  of  mere  cere- 
monial observance  was  further  emphasized  by  his  reply 
to  the  question  as  to  why  he  did  not  require  his  followers 
to  observe  frequent  fasts.  He  declares  that  fasting  as  a 
religious  rite  is  perfectly  proper  if  a  genuine  expression  of 
religious  feeling,  but  as  a  matter  of  rule,  or  requirement,  or 
a  ground  of  merit,  it  is  futile  and  absurd.  So,  for  his 
disciples,  it  would  be  most  unfitting  to  fast  while  he,  the 
heavenly  Bridegroom,  was  with  them;  when  they  should 
be  separated  from  him,  then  they  might  fast.  Yet,4even 
then,  these  matters  of  ceremony  would  have  little  import- 
ance. He  had  not  come  to  make  a  few  additions  to  the 
Jewish  ritual,  as  a  man  might  put  a  patch  on  an  old  gar- 
ment. Nor  yet  could  the  old  forms  of  Judaism  contain  the 
spirit  of  the  Gospel  he  proclaimed.  As  new  wine,  ferment- 
ing and  expanding,  would  burst  leathern  bottles  already 
stretched  or  worn  by  age,  so  the  religion  of  Christ  could 
not  be  confined  to  any  set  of  ceremonies  and  should  not  be 
confused  with  any  ritual.  It  was  a  new  life  imparted  by 
faith  in  him.  It  controlled  men,  not  by  rules,  but  by 
motives.    Its  symbol  was  not  a  fast  but  a  feast. 

5.     THE  THIRD  GROUP  OF  MIRACLES.     Ch.  9  :  18-34 

a.    Raising  the  Dead  and  Stopping  the  Issue  of  Blood.    Ch.  9  :  18-26 

18  While  he  spake  these  things  unto  them,  behold,  there 
came  a  ruler,  and  worshipped  hun,  saymg,  My  daughter  is 
even  now  dead:  but  come  and  lay  thy  hand  upon  her,  and 
she  shall  live.  19  And  Jesus  arose,  and  followed  him,  and 
50  did  his  disciples.  20  And  behold,  a  woman,  who  had  an 
issue  of  blood  twelve  years,  came  behind  him,  and  touched 
the  border  of  his  garment:  21  for  she  said  within  herself,  If 
I  do  but  touch  his  garment,  I  shall  be  made  whole.  22  But 
Jesus  turning  and  seeing  her  said,  Daughter,  be  of  good 
cheer;  thy  faith  hath  made  thee  whole.  And  the  woman  was 
made  whole  from  that  hour.  23  And  when  Jesus  came  into 
the  ruler's  house,  and  saw  the  flute-players,  and  the  crowd 
making  a  tumult,  24  he  said.  Give  place:  for  the  damsel  is 
not  dead,  but  sleepeth.  And  they  laughed  hun  to  scorn.  25 
But  when  the  crowd  was  put  forth,  he  entered  in,  and  took 
her  by  the  hand;  and  the  damsel  arose.  26  And  the  fame 
hereof  went  forth  into  all  that  land. 


Matt.  9:  18-26    THIRD  GROUP  OF  MIRACLES  75 

The  first  group  of  miracles  demonstrated  the  power  of 
Jesus  over  bodily  disease ;  the  second,  over  disorder  in  the 
physical,  spiritual,  and  moral  world;  the  third  reveals 
his  power  over  death.  The  same  story  is  related  by  Mark 
and  Luke  who  tell  us  that  Jairus  was  the  name  of  the  ruler 
whose  httle  daughter  Jesus  raised  from  the  dead.  In  all 
three  Gospels  the  story  is  interwoven  with  the  account  of 
another  miracle  which  relates  the  healing  of  a  woman  upon 
whom  death  had  set  its  seal.  The  story  as  told  by  Matthew 
is  much  more  brief  and  omits  many  of  the  features  men- 
tioned by  the  other  writers.  Matthew  wishes  to  fix  the 
thought  upon  the  long  series  of  marvels  which  are  here 
reaching  their  climax.  He  does  not  wish  to  distract  the 
thought  by  needless  details,  but  only  to  increase  the  im- 
pression already  produced  as  to  the  kingly  power  and 
authority  of  Christ.  Even  in  this  brief  scene  the  move- 
ment of  the  Lord  is  majestic.  The  ruler  approaches  him 
with  a  request  which  is  beyond  the  power  of  man,  but  Jesus 
indicates  that  the  petition  will  be  granted.  The  helpless 
woman  touches  his  garment  and  Jesus  turns  to  her  with 
the  princely  assurance  that  even  her  imperfect  faith  has 
resulted  in  a  perfect  cure.  At  the  house  of  the  ruler  in  the 
midst  of  the  tumult  of  mourning,  he  speaks  the  mysterious 
words  of  hope,  "The  damsel  is  not  dead,  but  slee^peth." 
He  knew  that  life  had  left  the  body,  but  in  view  of  his 
purpose  and  with  confidence  in  his  power  he  spoke  a 
message,  the  full  import  of  which  gives  absolute  assurance 
of  life  beyond  the  grave,  and  has  comforted  countless 
mourners  with  its  consolation  and  cheer,  "Not  dead,  but 
sleepeth." 

The  ridicule  of  the  crowd,  so  rude  and  heartless,  con- 
trasts with  the  kingly  sympathy  of  Christ  and  attests  the 
reality  of  the  miracle.  No  doubt  the  little  girl  was  dead; 
to  deny  the  fact,  if  that  had  been  the  meaning  of  Jesus, 
was  absurd.  What  he  really  meant  becomes  evident  at 
once.  Dismissing  the  noisy  throng  he  takes  the  maiden  by 
the  hand  and  instantly  she  rises,  fully  restored  to  life  and 
strength.  No  wonder  "The  fame  thereof  went  forth  unto 
all  that  land."  Surely  such  a  King  is  worthy  of  trust  and 
homage. 


76  THE  CREDENTIALS         Matt.  9: 27-34 

b.     Giving  Sight  to  the  Blind  and  Speech  to  the  Dumb.     Ch.  9  :  27-34 

27  And  as  Jesus  passed  by  from  thence,  two  blind  men 
followed  him,  crying  out,  and  saying,  Have  mercy  on  us,  thou 
son  of  David.  28  And  when  he  was  come  into  the  house,  the 
blind  men  came  to  him:  and  Jesus  saith  unto  them,  Believe 
ye  that  I  am  able  to  do  this?  They  say  tmto  him.  Yea,  Lord. 
29  Then  touched  he  their  eyes,  saying.  According  to  your 
faith  be  it  done  unto  you.  30  And  their  eyes  were  opened. 
And  Jesus  strictly  charged  them,  saying,  See  that  no  man 
know  it.  31  But  they  went  forth,  and  spread  abroad  his 
fame  in  all  that  land. 

32  And  as  they  went  forth,  behold,  there  was  brought  to 
him  a  dumb  man  possessed  with  a  demon.  33  And  when  the 
demon  was  cast  out,  the  dimib  man  spake:  and  the  multi- 
tudes marvelled,  saying.  It  was  never  so  seen  in  Israel.  34 
But  the  Pharisees  said.  By  the  prince  of  the  demons  casteth 
he  out  demons. 

After  Jesus  has  shown  his  power  over  death,  the  miracle 
of  giving  sight  to  the  blind  and  speech  to  the  dumb  may 
seem  less  marvelous.  It  is  probable,  however,  that 
Matthew  places  these  in  this  third  group  of  miracles  as 
they  show  how  Jesus  restored  faculties  which  in  reality 
were  dead.  Surely  the  blind  and  dumb  are  accepted 
pictures  of  men  who  need  the  power  of  Christ  to  enable 
them  t&  see  spiritual  realities  and  rightly  to  praise  the  good- 
ness and  love  of  God.  The  faith  of  the  blind  men  whom 
Jesus  healed  seems  to  have  been  real  but  it  was  imperfect. 
They  refused  to  obey  him  when  he  had  requested  that  they 
should  not  disclose  his  healing  power.  The  motive  of  his 
command  may  not  be  clear;  probabl}^  he  wished  to  avoid 
arousing  any  sudden  outbreak  of  fanatical  enthusiasm 
which  might  have  arrested  the  progress  of  his  mission. 
It  is  always  wise  to  obey  the  commands  of  the  King. 

We  are  told  again  that  at  these  surprising  miracles  "The 
multitudes  marvelled,"  but  we  read  that  the  Pharisees 
were  aroused  to  such  envious  and  bitter  hatred  that  they 
brought  against  Jesus  their  most  bitter  charge,  "By  the 
prince  of  the  demons  casteth  he  out  demons."  It  cannot  be 
denied  even  by  his  enemies  that  the  power  of  Christ  was 
supernatural.  There  is  then  no  other  alternative,  it  was 
either  demonic  or  divine. 


Matt.  9:35-38       THEIR  COMMISSION  77 


IV.  The  Messengers  OF  THE  King.  Chs.  9  :  35  to  10  :  42. 

1.     THE  OCCASION  OF  THEIR  COMMISSION. 
Ch.  9  :  35-38 

35  And  Jesus  went  about  all  the  cities  and  the  villages, 
teaching  in  their  syiiagogues,  and  preaching  the  gospel  of  the 
kingdom,  and  healing  all  manner  of  disease  and  all  manner 
of  sickness.  36  But  when  he  saw  the  multitudes,  he  was 
moved  with  compassion  for  them,  because  they  were  dis- 
tressed and  scattered,  as  sheep  not  having  a  shepherd.  37 
Then  saith  he  unto  his  disciples.  The  harvest  indeed  is  plen- 
teous, but  the  laborers  are  few.  38  Pray  ye  therefore  the  Lord 
of  the  harvest,  that  he  send  forth  laborers  into  his  harvest. 

This  portion  of  the  Gospel  opens  with  a  summary  of  the 
Galilaean  ministry  of  Jesus,  similar  to  that  which  precedes 
the  "Sermon  on  the  Mount"  and  the  account  of  the  ten 
great  miracles  which  were  recorded  as  "credentials  of  the 
King."  This  summary  properly  introduces  the  record 
of  the  commission  which  Jesus  gave  to  his  twelve  disciples. 
It  shows  the  occasion  and  motive  of  their  mission.  It 
pictures  the  great  crowds  which  were  thronging  about 
Jesus  as  well  as  the  unreached  multitudes  which  had  be- 
come so  great  as  to  demand  helpers  who  might  preach 
in  the  name  of  the  Master.  It  looked  forward  likewise  to 
the  time  when  the  rejected  King  would  be  taken  from  his 
followers  and  when  the  whole  burden  of  testimony  would 
rest  upon  them.  It  is  the  fact  that  the  present  and  the 
more  distant  needs  were  in  mind  at  the  same  time,  which 
explains  many  of  the  difficulties  which  the  commission  to 
the  apostles  contains.  Some  of  the  exhortations  and 
warnings  belong  to  the  days  of  the  earthly  ministry  of  our 
Lord ;  and  others  have  their  application  to  all  the  interven- 
ing ages  and  to  the  experiences  of  his  followers  even  in 
years  yet  to  come.  The  immediate  motive,  however,  which 
compelled  Jesus  to  act,  was  his  deep  compassion  for  the 
multitudes.  He  saw  that  they  were  "distressed";  that  is, 
they  were  harassed  by  cares  and  doubts  and  fears;  they 
were  "scattered"  or  "prostrate,"  downcast  and  hopeless; 


78  THE  MESSENGERS  Matt.  10:  1-4 

they  were  "as  sheep  not  having  a  shepherd" ;  that  is,  they 
were  in  need  of  a  guide,  protector,  and  leader.  They  were 
perplexed  and  knew  not  which  way  to  turn;  they  were 
hungry  and  knew  not  how  the  longing  of  their  souls  could 
be  satisfied.  It  is  a  striking  picture  of  the  world  to-day. 
Its  multitudes  are  likewise  helpless.  They  are  in  need  of 
that  which  the  Good  Shepherd  alone  can  provide.  When 
we  sympathize  with  the  Master  and  look  upon  the  crowds 
as  he  fed  them,  we  feel  something  of  his  passion  and  eager- 
ness to  ofifer  relief  and  to  send  forth  those  who  can  testify 
injhis  name.  It  was  his  yearning  over  the  multitudes  which 
led  Jesus  to  urge  his  disciples  to  pray.  He  changes  the 
metaphor,  but  the  need  implied  is  obvious:  "The  harvest 
indeed  is  plenteous,  but  the  laborers  are  few.  Pray  ye 
therefore  the  Lord  of  the  harvest,  that  he  send  forth 
laborers  into  his  harvest."  He  is  telling  us  that  the  grain 
isl  ripe  and  unless  workers  can  be  secured,  the  harvest  will 
be  lost.  For  this  loss  none  feels  so  deep  a  sorrow  as  the 
Lord  himself.  It  is  his  harvest  and  he  longs  for  reapers. 
They  were  few  in  the  days  of  Jesus;  they  ever  have  been 
too  few;  but  the  need  can  be  supplied  more  nearly  if  the 
followers  of  the  King  will  heed  his  command  and  unite  in 
prayer  for  more  laborers.  Of  course  such  a  petition  implies 
and  secures  a  deepening  interest  on  the  part  of  the  peti- 
tioners. When  Jesus  urged  his  disciples  to  pray,  he  was 
about  to  send  them  forth  to  work. 

2.     THE  NAMES  OF  THE  TWELVE.     Ch.  10  :  1-4 

1  And  he  called  unto  him  his  twelve  disciples,  and  gave 
them  authority  over  unclean  spirits,  to  cast  them  out,  and  to 
heal  all  manner  of  disease  and  all  manner  of  sickness. 

2  Now  the  names  of  the  twelve  apostles  are  these:  The 
first,  Simon,  who  is  called  Peter,  and  Andrew  his  brother; 
James  the  son  of  Zebedee,  and  John  his  brother;  3  Phihp, 
and  Bartholomew;  Thomas,  and  Matthew  the  publican; 
James  the  son  of  Alphaeus,  and  Thaddaeus;  4  Simon  the 
Cananaean,  and  Judas  Iscariot,  who  also  betrayed  him. 

Before  Matthew  records  the  list  of  the  memorable  names 
of  the  immediate  and  chosen  apostles  of  Christ,  he  states 
the  character  of  the  work  which  they  were  called  to  do. 


Matt.  10:  1-4  THE  APOSTLES  79 

They  were  given  "authority  over  unclean  spirits,  to  cast 
them  out,  and  to  heal  all  manner  of  disease  and  all  manner 
of  sickness."  These  miracles  would  serve  as  credentials  of 
their  commission.  It  was  a  unique  privilege.  Other  great 
leaders  had  wrought  miracles  but  none  had  given  this 
power  to  their  followers.  The  works  of  mercy  and  of 
grace  performed  by  the  Twelve  would  win  for  them 
willing  hearers  and  would  secure  ready  acceptance  for  the 
good  news  they  proclaimed. 

The  names  of  the  twelve  apostles  are  arranged  in  three 
groups  of  four  names  each.  These  same  groups  and  in  the 
same  order  appear  in  all  the  lists  recorded  by  the  different 
evangelists.  It  is  possible  that  the  groups  are  arranged  in 
accordance  with  the  comparative  intimacy  with  Christ 
which  different  apostles  enjoyed.  At  least  it  is  certain 
that  the  four  first  named  were  the  most  intimate  com- 
panions and  most  trusted  messengers  of  Jesus.  Peter  is 
mentioned  first,  not  merely  because  his  name  begins  the 
list  but  to  suggest  that  he  was  first  in  prominence.  Closely 
associated  with  him  were  Andrew,  his  brother,  and  James 
and  John,  the  sons  of  Zebedee.  It  had  been  the  privilege 
of  Andrew  to  bring  Peter  to  Jesus;  James  had  the  honor 
of  being  the  first  martyr  among  the  band  of  apostles; 
John  was  the  "disciple  whom  Jesus  loved"  and  who  seemed 
most  fully  to  return  this  affection  and  to  understand  the 
divine  nature  of  his  Lord. 

Philip  is  named  with  Bartholomew;  the  latter  we  are 
probably  to  identify  with  Nathanael,  the  Israelite  without 
guile,  whom  Philip  had  introduced  to  his  Lord.  Thomas 
is  known  as  the  "doubting  disciple";  he  really  had  as 
much  loyalty  and  faith  as  his  companions,  but  he  wished 
proof  of  his  own  choosing  and  was  a  man  characterized 
by  melancholy  and  by  a  certain  stubbornness  of  tempera- 
ment. Matthew,  in  only  this  list  of  the  disciples  is  called 
"the  publican."  It  is  an  intimation  that  he  himself  wrote 
the  record.  The  name  "publican"  implied  something  of 
opprobrium  and  was  therefore  given  him  by  none  of  the 
other  evangelists.  He  seemed  to  glory  in  the  fact  that 
Jesus  had  done  so  much  for  him  and  had  called  him  from 
the  task  of  a  publican  to  the  work  of  an  apostle. 


80  THE  MESSENGERS  Matt.  10: 1-4 

James,  the  son  of  Alphaeus,  is  not  to  be  confused  either 
with  the  brother  of  John,  nor  yet  with  the  brother  of 
Jesus.  The  last  mistake  is  very  commonly  made,  but  this 
apostle  who  was  elsewhere  called  "James  the  Less" 
followed  and  trusted  Jesus  during  those  long  years  which 
"the  brother  of  Jesus"  passed  in  unbelief.  It  was  after 
the  resurrection  that  "the  brother  of  our  Lord"  became  a 
disciple  and  rose  to  prominence  in  the  early  Church,  and 
finally  wrote  the  Epistle  which  bears  his  name.  The 
Thaddaeus  here  mentioned  is  the  same  as  the  "Judas  the 
son  of  James"  mentioned  by  Luke,  and  the  "Judas  (not 
Iscariot, ")  mentioned  by  John.  "Simon  the  Cananaean" 
or  "Zealot,"  was  so  named  either  because  he  belonged  to 
the  party  of  extreme  nationalists  among  the  Jews,  or  else, 
which  is  less  likely,  because  of  his  own  burning  enthusiasm 
for  his  Lord. 

Judas  was  possibly  called  "Iscariot"  to  suggest  that  he 
came  from  the  town  of  Kerioth.  If  so,  he  was  the  only 
disciple  who  belonged  to  Judea,  and  therefore  from  the 
first  may  have  had  less  sympathy  with  Christ  than  his 
eleven  comrades.  Of  this  there  is  no  certainty.  It  is 
noticeable,  however,  that  whenever  he  is  named,  it  is 
always  with  some  reminder  of  the  dark  crime  inseparable 
from  his  memory,  as  Matthew  here  adds,  "who  also  be- 
trayed him."  That  Jesus  should  have  selected  such  a  man 
to  be  his  follower  has  often  occasioned  wonder  and  surprise. 
We  are  probably  to  conclude,  however,  that  his  character 
was  at  first  full  of  promise  and  that  his  career  is  simply 
a  warning  of  what  may  be  possible  for  anyone  who  attempts 
to  follow  Christ  and  who  still  allows  the  mastery  of  some 
besetting  sin. 

Such  in  brief  are  the  twelve  men  whom  Jesus  sent  out  as 
his  messengers.  They  were  probably  men  of  moderate 
ability,  of  modest  means,  and  had  no  place  in  the  great 
world  of  history.  They  were  of  diverse  characters;  some  of 
them  are  so  unknown  that  they  are  to  us  mere  names;  yet 
through  them  was  laid  the  foundation  of  the  greatest 
movement  and  the  most  important  institution  of  all  time. 
It  is  for  the  followers  of  Christ  to  be  loyal  to  him  and  then, 
whatever  their  talents  or  limitations,  however  prominent 


Matt.  10:5-15  THE  MISSION  81 

or  obscure  their  positions,  they  can  be  certain  that  he  will 
accomplish  through  them  a  work  which  only  eternity  can 
measure. 

3.     THE  MISSION.     Ch.  10  :  5-15 

5  These  twelve  Jesus  sent  forth,  and  charged  them,  saying, 
Go  not  into  any  way  of  the  Gentiles,  and  enter  not  into  any 
city  of  the  Samaritans :  6  but  go  rather  to  the  lost  sheep  of 
the  house  of  Israel.  7  And  as  ye  go,  preach,  saying.  The 
kingdom  of  heaven  is  at  hand.  8  Heal  the  sick,  raise  the 
dead,  cleanse  the  lepers,  cast  out  demons :  freely  ye  received, 
freely  give.  9  Get  you  no  gold,  nor  silver,  nor  brass  in  your 
purses;  10  no  wallet  for  your  journey,  neither  two  coats,  nor 
shoes,  nor  staff:  for  the  laborer  is  worthy  of  his  food.  11 
And  into  whatsoever  city  or  village  ye  shall  enter,  search  out 
who  in  it  is  worthy;  and  there  abide  till  ye  go  forth.  12 
And  as  ye  enter  into  the  house,  salute  it.  13  And  if  the  house 
be  worthy,  let  your  peace  come  upon  it :  but  if  it  be  not  worthy, 
let  your  peace  return  to  you.  14  And  whosoever  shall  not 
receive  you,  nor  hear  yomr  words,  as  ye  go  forth  out  of  that 
house  or  that  city,  shake  off  the  dust  of  your  feet.  15  Verily 
I  say  tmto  you.  It  shall  be  more  tolerable  for  the  land  of  Sodom 
and  Gomorrah  in  the  day  of  judgment,  than  for  that  city. 

Here  Matthew  records  the  charge  definitely  intended 
for  the  twelve  apostles  and  applicable  to  the  task  which 
immediately  awaited  them.  It  includes  first  of  all  a 
statement  of  the  scope  of  their  mission.  It  was  not  to  be 
to  the  Gentiles  nor  the  Samaritans,  but  only  to  the 
shepherdless  sheep  of  the  "house  of  Israel."  Later  on, 
these  same  apostles  would  be  sent  to  Samaria  and  the 
"uttermost  part  of  the  earth,"  but  for  the  present  they 
were  to  prepare  the  way  for  the  King  who  likewise  limited 
his  ministry  to  his  own  people.  It  is  true  that  he  also 
brought  his  message  to  Samaritans  and  once  crossed  the 
border  into  a  heathen  land.  He  also  indicated  on  more 
than  one  occasion  that  his  work  was  for  the  Gentiles  who 
would  ultimately  receive  him  as  King.  However,  during 
the  da^^s  of  his  earthly  ministry,  he  restricted  himself  and 
usually  labored  within  the  same  bounds  which  he  desig- 
nates as  the  field  of  temporary  service  for  his  followers. 

The  message  they  were  to  deliver  was  identical  with  his 
own,    "The  kingdom  of  heaven  is  at  hand."    Later  on  they 


82  THE  MESSENGERS  Matt.  10: 5-15 

were  to  state  more  explicitly  that  he  himself  was  the  King, 
and  finally  they  were  to  be  witnessess  of  his  atoning  work 
and  his  glorious  resurrection;  but  on  this  first  mission 
they  were  to  call  men  to  repentance  and  to  promise  them 
the  blessings  of  the  coming  Kingdom. 

Their  message  was  to  be  attended  b}'  works  of  mercy. 
They  were  not  only  to  heal  the  sick,  to  cleanse  the  lepers, 
to  cast  out  demons,  but  even  to  raise  the  dead.  There  is 
something  very  startling  in  this  commission  and  it  is  not 
strange  that  a  ministry  so  attested  awakened  wonder  and 
belief  in  countless  multitudes.  As  to  their  recompense 
and  reward,  Jesus  declares,  "Freely  ye  received,  freely 
give."  This  does  not  mean  that  they  were  not  to  receive 
support  in  their  labor.  The  contrary  is  at  once  stated; 
but  it  does  imply  that  they  were  not  to  use  their  mission 
as  a  means  of  acquiring  wealth.  The  good  news  that  had 
been  gratuitously  bestowed  should  not  be  employed  as  a 
means  of  gain. 

They  were  to  take  with  them  for  their  journey  nothing 
which  might  needlessly  encumber  them.  The  specific 
directions  of  the  Master  were  not  intended  to  produce  dis- 
comfort or  involve  distress,  but  only  to  free  them  from 
needless  care.  They  were  to  be  discreet  as  to  the  place 
where  they  abode.  They  were  to  be  courteous  in  their 
attitude  toward  those  by  whom  they  might  be  entertained; 
but  they  were  to  waste  no  time  on  fruitless  soil.  If  they 
were  not  received  as  messengers  of  the  King,  they  were  at 
once  to  seek  some  new  field  of  labor.  However,  they  were 
to  give  a  solemn  warning  to  such  unbelievers  and  were  to 
shake  off  the  dust  of  their  feet  as  though  they  had  been 
treading  on  polluted  ground.  It  is  evident  that  these 
injunctions  were  intended  only  for  the  days  when  the 
apostles  were  preparing  the  way  for  the  earthly  labors  of 
their  Lord.  Many  of  these  directions  were  purely  tempor- 
ary. Jesus  wished  to  impress  upon  them  the  fact  that  the 
time  of  his  ministry  would  be  brief,  that  the  message  which 
they  bore  was  important,  and  that  refusal  to  accept  the 
good  news  was  a  serious  offense,  so  that  he  could  close  the 
special  injunctions  by  the  statement  that  it  would  be  more 
tolerable  for  the  land  of  Sodom  and  Gomorrah  in  the  day 


Matt.  10:  16-23         THE  SUFFERING  83 

of  judgment  than  for  one  of  these  unbelieving  cities  to 
which  Jesus  sent  his  first  messengers. 

4.     THE  SUFFERING.     Ch.  10  :  16-23 

16  Behold,  I  send  you  forth  as  sheep  in  the  midst  of  wolves : 
be  ye  therefore  wise  as  serpents,  and  harmless  as  doves.  17 
But  beware  of  men:  for  they  will  deliver  you  up  to  councils, 
and  in  their  synagogues  they  will  scourge  you;  18  yea  and 
before  governors  and  kings  shall  ye  be  brought  for  my  sake, 
for  a  testimony  to  them  and  to  the  Gentiles.  19  But  when 
they  deliver  you  up,  be  not  anxious  how  or  what  ye  shall 
speak:  for  it  shall  be  given  you  in  that  hour  what  ye  shall 
speak.  20  For  it  is  not  ye  that  speak,  but  the  Spirit  of  your 
Father  that  speaketh  in  you.  21  And  brother  shall  deliver 
up  brother  to  death,  and  the  father  his  child:  and  children 
shall  rise  up  against  parents,  and  cause  them  to  be  put  to 
death.  22  And  ye  shall  be  hated  of  all  men  for  my  name's 
sake:  but  he  that  endureth  to  the  end,  the  same  shall  be 
saved.  23  But  when  they  persecute  you  in  this  city,  flee  into 
the  next :  for  verily  I  say  unto  you.  Ye  shall  not  have  gone 
through  the  cities  of  Israel,  tUl  tiie  Son  of  man  be  come. 

In  the  warning  which  Matthew  records  as  intended  for 
the  messengers  of  the  King,  there  is  much  which  evidently 
applies  to  the  experiences  of  a  later  day,  and  to  those  who, 
through  the  passing  centuries,  have  endured  hardship  for 
the  sake  of  Christ.  The  testimony  of  the  Master  prepared 
his  followers  not  only  for  the  unbelief  and  the  indifference 
of  those  to  whom  they  testified,  but  also  for  the  active 
persecution  and  cruel  hostility  of  bitter  enemies.  His 
messengers  were  to  go  forth  "as  sheep  in  the  midst  of 
wolves."  They  needed,  therefore,  to  be  wise  as  serpents 
and  harmless  as  doves.  They  were  to  be  delivered  to 
councils  for  trial;  they  were  to  be  cruelly  scourged  in 
public ;  they  were  even  to  testify  before  the  governors  and 
ivings  of  heathen  lands.  When  brought  to  trial,  however, 
they  were  not  to  be  anxious  as  to  the  message  which 
they  should  deliver.  The  Master  himself  would  furnish 
for  them  words  of  wisdom.  The  very  Spirit  of  God  would 
speak  through  them. 

Their  suffering  would  involve  the  treachery  of  even  the 
nearest  kindred;  brother  would  betray  brother,  the  father 


84  THE  MESSENGERS         Matt.  10: 24-33 

his  child,  and  children  would  cause  the  death  of  their  own 
parents.  For  the  sake  of  his  name,  the  messengers  of  Christ 
would  be  hated  of  all  men,  but  their  distress  would  issue  in 
eternal  salvation.  When  persecuted  they  were  not  need- 
lessly to  imperil  their  lives;  they  were  not  to  seek  the  glory 
of  martyrdom.  However,  the  time  of  their  distress  was 
not  unlimited.  Deliverance  was  always  imminent.  The 
period  allotted  for  their  labors  should  be  regarded  as  brief. 
Their  task  would  not  be  complete  until  the  Son  of  Man 
appeared.  For  the  followers  of  Christ  experiences  are 
various;  they  change  with  the  revolving  years;  but  in 
no  age  need  they  be  surprised  at  the  hostility  of  the  world ; 
in  every  hour  of  darkness  they  may  be  cheered  by  the  hope 
of  the  coming  of  the  King. 

5.     THE  ENCOURAGEMENT.     Ch.  10  :  24-33 

24  A  disciple  is  not  above  his  teacher,  nor  a  servant  above 
his  lord.  25  It  is  enough  for  the  disciple  that  he  be  as  his 
teacher,  and  the  servant  as  his  lord.  If  they  have  called  the 
master  of  the  house  Beelzebub,  how  much  more  them  of  his 
household !  26  Fear  them  not  therefore :  for  there  is  nothing 
covered,  that  shall  not  be  revealed ;  and  hid,  that  shall  not  be 
known.  27  What  I  tell  you  in  the  darkness,  speak  ye  in  the 
light;  and  what  ye  hear  in  the  ear,  proclaim  upon  the  house- 
tops. 28  And  be  not  afraid  of  them  that  kill  the  body,  but  are 
not  able  to  kill  the  soul:  but  rather  fear  him  who  is  able  to 
destroy  both  soul  and  body  in  hell.  29  Are  not  two  sparrows 
sold  for  a, penny?  and  not  one  of  them  shall  fall  on  the  ground 
without  your  Father:  30  but  the  very  hairs  of  your  head  are 
all  numbered.  31  Fear  not  therefore;  ye  are  of  more  value 
than  many  sparrows.  32  Every  one  therefore  who  shall  con- 
fess me  before  men,  him  will  I  also  confess  before  my  Father 
who  is  in  heaven.  33  But  whosoever  shall  deny  me  before 
men,  him  will  I  also  deny  before  my  Father  who  is  in  heaven. 

Not  only  did  the  Master  comfort  his  followers  by  the 
assurance  of  a  coming  deliverance,  but  he  told  them  that 
it  would  be  their  distinction  to  suffer  as  he  has  suffered. 
It  need  not  surprise  them  if  the  servants  met  with  the  same 
treatment  which  was  given  to  their  Lord.  If  men  called 
him  "Beelzebub,"  they  would  use  no  less  reproachful  titles 
in   addressing   his  followers.     Just  what  that  particular 


Matt.  10: 34-39  THE  CROSS  85 

epithet  may  have  meant,  it  is  impossible  to  determine; 
but  the  warning  was  clear  that  they  should  share  in  the 
hatred  which  had  been  shown  toward  him.  They  were 
encouraged,  however,  not  to  fear.  Three  times  the  exhorta- 
tion was  repeated.  In  spite  of  their  sufferings  they  were 
not  to  be  terrified,  because  their  testimony  would  be  made 
only  the  more  powerful  because  of  their  distress.  They 
were  not  to  fear  the  most  cruel  enemies,  for  these  might 
kill  the  body,  but  their  trust  was  in  One  whose  power  was 
not  limited  to  the  present  life.  He  could  "destroy  both 
soul  and  body  in  hell."  A  reverent  fear  of  him  would 
destroy  all  fear  of  men.  They  were  further  encouraged  by 
the  assurance  that  this  heavenly  Father  would  care  for 
them.  He  knew  of  the  fall  of  the  sparrow  and  regarded  the 
smallest  portions  of  the  bodies  of  his  children;  he  would 
certainly  protect  and  deliver  them  in  the  time  of  danger. 
Most  of  all,  should  they  be  encouraged  by  the  glory  which 
would  await  them  as  they  stood  at  last  before  the  throne 
of  the  Father  in  heaven.  Those  who  had  been  loyal  to 
Christ  on  earth  would  then  receive  a  glorious  recognition 
and  would  be  acknowledged  as  the  true  children  of  God. 
Whatever  may  be  involved  in  an  open  confession  of  Christ 
should  be  cheerfully  and  heroically  endured.  Needed 
strength  will  be  given  in  the  present  and  in  the  future  the 
blessedness  of  heaven. 

6.     THE  CROSS.     Ch.  10  :  34-39 

34  Think  not  that  I  came  to  send  peace  on  the  earth:  I 
came  not  to  send  peace,  but  a  sword.  35  For  I  came  to  set  a 
man  at  variance  against  his  father,  and  the  daughter  against 
her  mother,  and  the  daughter  in  law  against  her  mother  in 
law:  36  and  a  man's  foes  shall  be  they  of  his  own  household. 
37  He  that  loveth  father  or  mother  more  than  me  is  not 
worthy  of  me ;  and  he  that  loveth  son  or  daughter  more  than 
me  is  not  worthy  of  me.  38  And  he  that  doth  not  take  his 
cross  and  follow  after  me,  is  not  worthy  of  me.  39  He  that 
findeth  his  life  shall  lose  it;  and  he  that  loseth  his  life  for  my 
sake  shall  find  it. 

In  warning  his  messengers  of  the  suffering  which  might 
attend  their  ministry,  Jesus  speaks  with  definiteness  and 


86  THE  MESSENGERS         Matt.  10: 40-42 

assures  them  of  its  certain  bitterness.  If  they  are  to  testify 
to  an  unbelieving  and  impenitent  world,  they  must  expect 
opposition,  persecution,  and  pain.  The  final  issue  of  the 
mission  of  Christ  will  be  universal  peace,  but  that  will  not 
result  from  the  first  proclamation  of  his  demands.  There 
will  arise,  rather,  a  sharp  division  between  those  who 
accept  and  those  who  reject  him.  The  presente  of  Christ 
always  occasions  separations.  Some  are  for  him  and  some 
are  against  him.  "Think  not,"  the  Master  warns  his 
followers,  "that  I  came  to  send  peace  on  the  earth:  I  came 
not  to  send  peace,  but  a  sword."  These  separations  will 
appear  even  in  the  most  sacred  circles.  A  man  will  be 
"at  variance  against  his  father,  and  the  daughter  against 
her  mother" ;  "a  man's  foes  shall  be  they  of  his  own  house- 
hold." No  tie,  however  tender  should  be  allowed  to  keep 
one  from  fidelity  to  Christ.  "He  that  loveth  father  or 
mother  more  than  me  is  not  worthy  of  me."  The  sacrifice 
may  involve  life  itself,  "He  that  doth  not  take  his  cross 
and  follow  after  me,  is  not  worthy  of  me."  The  cross 
here  indicates  an  instrument  of  death.  It  is  used,  here, 
for  the  first  time  in  the  story.  Matthew  may  be  regarded  as 
the  "Gospel  of  rejection."  At  the  end  of  his  earthly 
pathway  Jesus  saw  a  dark  cross  on  the  horizon.  Under  the 
shadow  of  that  cross  most  of  his  work  was  done.  It  was 
not  unnatural,  therefore,  that  his  followers  should  like- 
wise endure  something  of  his  suffering  and  even  for  his 
sake  should  lay  down  their  lives.  The  Master  seems  to 
picture  a  long  procession  of  men  and  women  each  bearing 
a  cross  to  the  place  of  death.  He  indicates,  however,  that 
such  sacrifice  will  result  in  the  largest  life  both  here  and 
hereafter.  "He  that  findeth  his  life  shall  lose  it;  and 
he  that  loseth  his  life  for  my  sake  shall  find  it." 

7.     THE  SYMPATHY.     Ch.  10  :  40-42 

40  He  that  receiveth  you  receiveth  me,  and  he  that  receiv- 
eth  me  receiveth  him  that  sent  me.  41  He  that  receiveth  a 
prophet  in  the  name  of  a  prophet  shall  receive  a  prophet's 
reward :  and  he  that  receiveth  a  righteous  man  in  the  name  of 
a  righteous  man  shall  receive  a  righteous  man's  reward.  42 
And  whosoever  shall  give  to  drink  unto  one  of  these  Uttle  ones 


Matt.  10:40-42         THE  SYMPATHY  87 

a  cup  of  cold  water  only,  in  the  name  of  a  disciple,  verily  I 
say  unto  you  he  shall  in  no  wise  lose  his  reward. 

The  final  words  of  this  commission,  addressed  by  the 
King  to  his  messengers,  embody  another  statement  of 
encouragement.  He  has  already  assured  them  of  the  pro- 
tection of  the  Father  and  of  the  glory  which  he  will  bestow. 
He  now  declares  that  they  will  not  be  without  sympathy 
from  men;  and  he  indicates  the  blessedness  of  those  who 
in  any  age  show  kindness  and  give  relief  to  such  as  are 
testifying  for  him.  He  declares  that  one  who  receives  his 
messenger  is  in  a  real  sense  receiving  the  King  himself, 
and  that  whoever  receives  a  prophet  who  is  speaking  for 
the  King,  shall  partake  in  the  reward  of  the  prophet ;  that 
he  who  receives  a  righteous  man,  that  is,  one  who  is  pro- 
claiming the;^law  of  the  King  and  is  presumably  observing 
that  law  himself,  will  partake  in  the  reward  of  the  righteous. 
He  even  promises  that  one  who  gives  a  cup  of  cold  water  to 
a  disciple,  because  he  is  a  disciple,  will  receive  a  sure 
reward.  It  is  not  given  to  all  men  to  be  public  messengers 
like  the  twelve  apostles,  but  all  can  share  in  their  work 
and  can  become  partakers  of  their  glory  and  their  joy  by 
showing  for  them  sympathy  and  by  olTering  to  them  help 
and  relief  in  the  name  of  their  Lord. 


88  THE  CLAIMS  Matt.  11:  1-19 


V.  The  Claims  of  the  King.     Chs.  11,  12 

1.     THE  MESSIAH  PREDICTED  BY  JOHN.     Ch.  11  :  1-19 

1  And  it  came  to  pass  when  Jesus  had  finished  command- 
ing his  twelve  disciples,  he  departed  thence  to  teach  and 
preach  in  their  cities. 

2  Now  when  John  heard  in  the  prison  the  works  of  the 
Christ,  he  sent  by  his  disciples  3  and  said  unto  him,  Art  thou 
he  that  cometh,  or  look  we  for  another?  4  And  Jesus  an- 
swered and  said  unto  them.  Go  and  tell  John  tlie  things 
which  ye  hear  and  see:  5  the  blind  receive  their  sight,  and 
the  lame  walk,  the  lepers  are  cleansed,  and  the  deaf  hear, 
and  the  dead  are  raised  up,  and  the  poor  have  good  tidings 
preached  to  them.  6  And  blessed  is  he,  whosoever  shall  find 
no  occasion  of  stumbling  in  me. 

7  And  as  these  went  their  way,  Jesus  began  to  say  unto 
the  multitudes  concerning  John,  What  went  ye  out  into  the 
wilderness  to  behold?  a  reed  shaken  with  the  wind?  8  But 
what  went  ye  out  to  see?  a  man  clothed  in  soft  raiment? 
Behold,  they  that  wear  soft  raiment  are  in  king's  houses.  9 
But  wherefore  went  ye  out?  to  see  a  prophet?  Yea,  I  say  unto 
you,  and  much  more  than  a  prophet.  10  This  is  he,  of  whom 
it  is  written, 

Behold,  I  send  my  messenger  before  thy  face, 

Who  shalL  prepare  thy  way  before  thee. 

11  Verily  I  say  unto  you.  Among  them  that  are  bom  of  women 
there  hath  not  arisen  a  greater  than  John  the  Baptist:  yet  he 
that  is  but  little  in  the  kmgdom  of  heaven  is  greater  than  he. 

12  And  from  the  days  of  John  the  Baptist  until  now  the  king- 
dom of  heaven  suffereth  violence,  and  men  of  violence  take 
it  by  force.  13  For  all  the  prophets  and  the  law  prophesied 
until  John.  14  And  if  ye  are  willing  to  receive  it,  this  is  Elijah, 
that  is  to  come.  15  He  that  hath  ears  to  hear,  let  him  hear. 
16  But  whereunto  shall  I  liken  this  generation?  It  is  like 
unto  children  sitting  in  the  marketplaces,  who  call  unto 
their  fellows  17  and  say,  We  piped  unto  you,  and  ye  did  not 
dance;  we  wailed,  and  ye  did  not  mourn.  18  For  John  came 
neither  eating  nor  drinking,  and  they  say,  He  hath  a  demon. 
19  The  Son  of  man  came  eating  and  drinking,  and  they  say. 
Behold,  a  gluttonous  man  and  a  winebibber,  a  friend  of  publi- 
cans and  sinners!    And  wisdom  is  justified  by  her  works. 


Matt.  11:1-19      MESSIAH  PREDICTED  89 

In  chapters  eleven  and  twelve  of  his  Gospel,  Matthew 
reveals  the  increasing  hostiHty  to  Christ  shown  by  his 
enemies.  It  is  more  and  more  obvious  that  the  King  is  to 
be  rejected.  This  forms  the  continual  background  of  the 
picture.  On  the  other  hand,  Jesus  is  here  making  with 
ever-increasing  clearness  his  claims  to  be  the  Messiah, 
the  King  of  Israel,  the  predicted  Saviour  of  the  world. 
In  recording  these  claims  Matthew  is,  therefore,  furthering 
the  specific  purpose  of  his  Gospel.  In  earlier  chapters 
Jesus  has  borne  similar  testimony  to  himself  and  in  later 
chapters  this  testimony  will  become  ever  more  definite 
and  complete.  Yet  as  it  is  the  custom  of  Matthew  to 
group  materials  under  certain  definite  topics,  in  order  to 
heighten  the  effect,  so  here  is  a  series  of  incidents,  in  each 
one  of  which  the  King  makes  a  startling  claim.  First  of 
all,  when  John  the  Baptist  sends  from  prison  to  ask  whether 
or  not  Jesus  is  the  coming  One,  the  predicted  Messiah, 
Jesus  sends  as  his  reply  a  description  of  the  gracious  work 
which  he  is  performing  and  particularly  of  the  glad  tidings 
which  he  is  preaching  even  to  the  poor.  These  should  be 
signs  to  reassure  John,  and  in  spite  of  the  long  delay  on  the 
part  of  Christ  in  publicl}^  manifesting  himself  as  the 
Messiah,  John  should  not  doubt  the  truth  which  he  had 
himself  publicly  proclaimed.  Then,  as  the  messengers 
are  leaving,  Jesus  turns  to  the  multitudes  to  bear  his 
matchless  testimony  to  the  character  and  work  of  John. 
The  people,  who  had  heard  the  bold  preaching  of  the  herald, 
were  probably  ready  to  point  at  him  the  finger  of  scorn  as 
he  has  sent  a  message  which  implies  something  at  least  of 
doubt  as  to  the  truth  of  his  own  testimony;  but  Jesus  de- 
clares that  John  is  the  greatest  among  men.  His  greatness 
consists  partly  in  his  character,  but  more  definitely  in  his 
career.  He  was  great  as  a  man  but  still  greater  as  the 
messenger  of  the  Messiah.  His  moral  greatness  is  set 
forth  by  an  implied  negative  answer  to  two  questions: 
First,  he  was  a  man  of  courage,  for  very  obviously  he  was 
not  like  a  "reed  shaken  with  the  wind."  In  spite  of  op- 
position and  peril  and  in  the  face  of  the  king  he  had  stood 
firm  as  a  rock.  He  also  was  a  man  of  consecration;  he 
was  not  a  man  who  wore  "soft  raiment,"  that  is,  who 


90  THE  CLAIMS  Matt.  11: 1-19 

sought  only  comfort  and  gratification.  At  any  sacrifice  he 
had  pursued  his  great  mission.  It  was  indeed  this  mission 
which  constituted  his  essential  greatness.  UnUke  other 
prophets  who  had  predicted  the  coming  of  Christ,  John 
enjoyed  the  unique  privilege  of  actually  pointing  to  Jesus 
and  declaring  him  to  be  the  Messiah.  He  was  indeed  the 
messenger  of  whom  the  prophet  Malachi  had  spoken, 
"Behold,  I  send  my  messenger  before  thy  face  who  shall 
prepare  thy  way  before  thee."  It  was  because  John  was 
his  herald  that  Jesus  declared  of  him,  ''Verily  I  say  unto 
you,  Among  them  that  are  born  of  women  there  hath  not 
arisen  a  greater  than  John  the  Baptist."  How  great  then 
was  Jesus;  what  does  he  claim  to  be?  If  to  point  to  Jesus 
as  the  Christ  is  the  greatest  task  ever  assigned  to  man,  is 
not  Jesus  "the  Christ,"  and  is  he  not  greater  than  man? 
Is  not  this  claim  clearly  involved  in  the  praise  which  Jesus 
bestowed  upon  John  the  Baptist? 

The  Master  adds  a  gracious  and  mysterious  word, 
"He  that  is  little  in  the  kingdom  of  heaven  is  greater  than 
he."  It  must  at  least  mean  that  present  messengers  of 
Christ  know  more  of  his  person  and  work  than  even  John 
the  Baptist  knew;  and  more  definitely  still,  that  however 
great  may  be  the  privilege  of  any  messenger  in  this  present 
time,  it  will  not  compare  with  the  glory  of  the  least  of 
those  who  arfe  admitted  to  the  Kingdom  of  heaven.  In 
that  perfected  Kingdom  the  relative  position  of  John  is 
not  implied.  That  will  be  determined  by  the  comparative 
faithfulness  of  those  who  like  John  have  been  privileged 
to  witness  for  the  King. 

As  has  been  suggested,  the  background  of  this  glorious 
claim  is  the  dark  picture  of  the  rejection  of.  Jesus.  As  the 
forerunner  was  imprisoned,  so  Jesus  is  to  be  disowned  and 
crucified.  Both  in  the  person  of  the  herald  and  in  the 
person  of  the  King  himself  "The  kingdom  of  heaven 
suffereth  violence."  If  John  who  came  in  the  spirit  and 
power  of  Elijah  was  allowed  to  languish  in  prison,  the 
King  saw  clearly  that  for  himself  there  was  ready  a  cross. 
With  the  thought  of  his  own  rejection  coupled  with  that  of 
John,  Jesus  spoke  the  parable  of  the  "children  sitting  in 
the    marketplaces"    who    were    complaining    that    their 


Matt.  11:20-24       THE  IMPENITENT  91 

companions  were  unwilling  in  their  childish  games  to 
imitate  either  funerals  or  weddings,  John  had  come  with 
his  solemn  call  to  repentance,  and  men  turned  from  him  as 
from  a  gloomy  fanatic,  declaring  "He  hath  a  demon." 
Jesus  came  eating  and  drinking,  showing  the  glad  life  which 
befitted  his  good  news;  but  they  declared  that  he  was  "a 
gluttonous  man  and  a  winebibber."  Neither  one  was  able 
to  please  the  unbelieving  generation  of  Jews.  They  were 
both  rejected,  not  because  of  their  manner  of  life,  but  be- 
cause John  insisted  upon  repentance,  and  because  Jesus 
claimed  to  be  the  Christ,  the  Messiah,  the  divine  King. 

2.  THE  JUDGE  OF  THE  IMPENITENT.  Ch.  11:20-24 
20  Then  began  he  to  upbraid  the  cities  wherein  most  of  his 
mighty  works  were  done,  because  they  repented  not.  21 
Woe  unto  thee,  Chorazin!  woe  unto  thee,  Bethsaida!  for  if 
the  mighty  works  had  been  done  in  Tyre  and  Sidon  which 
were  done  in  you,  they  would  have  repented  long  ago  in  sack- 
cloth and  ashes.  22  But  I  say  unto  you,  it  shall  be  more 
tolerable  for  Tyre  and  Sidon  in  the  day  of  judgment,  than  for 
you.  23  And  thou,  Capernaum,  shalt  thou  be  exalted  unto 
heaven?  thou  shalt  go  down  unto  Hades:  for  if  the  mighty 
works  had  been  done  in  Sodom  which  were  done  in  thee,  it 
would  have  remained  until  this  day.  24  But  I  say  unto  you 
that  it  shall  be  more  tolerable  for  the  land  of  Sodom  in  the 
day  of  judgment,  than  for  thee. 

Jesus  implies  a  further  claim  when  he  turns  to  pronounce 
his  solemn  woes  upon  Chorazin  and  Bethsaida  and  Ca- 
pernaum. Who  but  a  divine  King  could  venture  to  pro- 
nounce such  penalties  upon  these  cities;  who  would  ven- 
ture to  declare  the  relative  punishments  which  would  be 
meted  out  in  the  day  of  judgment?  More  definite  still 
was  the  implication  that,  if  failure  to  believe  in  him  was 
declared  to  be  a  cause  for  eternal  punishment,  then  surely 
he  must  be  the  Christ,  the  Saviour,  who  was  in  his  person 
all  that  he  suggested  and  declared.  Can  we  imagine  any 
other  man  than  he  solemnly  stating  that  if  men  did  not 
believe  in  him  and  accept  him  as  a  Lord  and  Saviour,  they 
should  suffer  the  doom  of  hell?  Who  must  it  be  who  makes 
such  claims  for  himself?  It  is  well  to  note  here  that  Jesus 
pronounces  his  woes  not  merely  upon  the  wicked,  the  im- 


92  THE  CLAIMS  Matt.  11:25-30 

moral,  the  depraved,  but  upon  those  who  are  indifferent 
to  his  claims.  Again  it  should  be  noted  that  Jesus  insists 
that  the  larger  the  opportunity  for  beUef,  the  greater  is  the 
condemnation  upon  those  who  reject  him.  Capernaum  is 
to  be  brought  down  unto  Hades  because  the  city  has  been 
exalted  to  heaven  in  the  privilege  it  had  enjoyed  in  witness- 
ing the  mighty  works  of  Christ.  His  miracles  were  his 
credentials.  Whatever  view  may  be  taken  by  modern 
men  of  these  wonderful  works,  Jesus  declares  that  they 
bore  definite  testimony  to  his  claims  and  that  those  who 
beheld  them  were  under  greater  condemnation  for  their 
unbelief.  It  is  certainly  true  to-day  that  a  larger  know- 
ledge of  Christ  and  of  his  power  places  upon  men  a  greater 
responsibility  to  accept  him  as  Lord  and  Master  and  to 
render  him  homage  as  to  the  universal  King. 

3.     THE    REVEALER    OF    THE    FATHER.     Ch.    11  :  25-30 
25  At  that  season  Jesus  answered  and  said,  I  thank  thee, 

0  Father,  Lord  of  heaven  and  earth,  that  thou  didst  hide  these 
things  from  tlie  wise  and  understanding,  and  didst  reveal 
them  unto  babes :  26  yea,  Father,  for  so  it  was  well-pleasing 
in  thy  sight.  27  All  things  have  been  delivered  unto  me  of 
my  Father:  and  no  one  knoweth  the  Son,  save  the  Father; 
neither  doth  any  know  the  Father,  save  the  Son,  and  he  to 
whomsoever  the  Son  willeth  to  reveal  him.  28  Come  unto 
me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give 
you  rest.    29  Take  my  yoke  upon  you,  and  leam  of  me ;  for 

1  am  meek  and  lowly  in  heart:  and  ye  shall  find  rest  imto 
your  souls.    30  For  my  yoke  is  easy,  and  my  burden  is  light. 

It  is  at  this  time  that  Jesus  gives  expression  to  truths 
which  embody  such  definite  claims  of  a  unique  relation- 
ship to  God  that  they  are  regarded  by  many  as  equal  to 
the  similar  statements  in  the  Gospel  of  John.  They  should 
be  weighed  carefully  by  those  who  insist  that  the  first 
three  Gospels  do  not  testify  to  the  divine  nature  of  Christ. 
Jesus  here  returns  thanks  that  the  truth  concerning  him- 
self, while  hidden  from  "the  wise  and  understanding" 
has  been  revealed  to  "babes."  Jesus  does  not  mean  that  in- 
tellectual attainment  necessarily  stands  in  the  way  of  faith 
in  him;  but  he  does  imply  that  it  is  not  necessary.  Even 
the  most  ignorant  and  untutored  are  able  to  apprehend 


Matt.  12:  1         LORD  OF  THE  SABBATH  93 

the  saving  truth  concerning  Christ.  Their  ignorance  is  no 
advantage ;  yet  it  is  no  disquaHfication.  Jesus  is  returning 
thanks  that  saving  knowledge  is  not  dependent  upon 
worldly  wisdom.  He  goes  on  to  state  that  no  one  really 
understands  him  excepting  the  Father,  and  that  no  one 
really  knows  God  excepting  those  to  whom  Jesus  himself 
is  willing  to  reveal  him.  As  we  remember  this  claim  of  a 
unique  and  incomparable  knowledge  of  the  Father  and  of 
an  ability  to  reveal  this  knowledge  to  whomsoever  he  will, 
we  can  fully  understand  the  difficult  but  precious  and  in- 
comparably beautiful  invitation,  familiar  to  every  believ- 
ing heart,  "Come  unto  me,  all  ye  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest."  To  those  who 
are  burdened  by  the  legal  requirements  of  the  professed 
teachers  of  religion,  to  those  whose  hearts  were  heavy  with 
doubt  and  sorrow  and  fear,  Jesus  gives  this  gracious  call, 
to  come  to  him,  as  to  one  who  can  reveal  to  them  the 
Father  in  all  his  grace  and  goodness  and  love.  He  urges  all 
to  become  his  disciples,  "Take  my  yoke  upon  you,  and 
learn  of  me."  In  contrast  to  the  teachers  of  the  day,  he 
declares  that  he  is  "meek  and  lowly  in  heart."  He  offers 
to  all  men  rest,  not  from  physical  burdens,  not  from  strug- 
gles and  distresses,  but  in  spite  of  all  these,  rest  for  the 
soul.  He  strengthens  his  invitation  by  the  blessed  as- 
surance that  the  yoke  he  asks  us  to  bear  is  "easy";  the 
"burden"  which  he  places  upon  us  is  "Hght."  This  is  an 
incomparable  invitation;  and  does  it  not  embody  a  match- 
less claim?  Who  among  all  the  characters  that  have 
stepped  upon  the  stage  of  human  history  could  venture  to 
say  for  a  single  moment  what  Jesus  here  says?  On  the  lips 
of  any  other  speaker  would  it  not  sound  hollow,  futile, 
absurd?  As  the  words  fall  from  his  lips  they  touch  the 
soul  with  all  the  sweet  cadences  of  a  heavenly  melody, 
with  all  the  assurance  of  divine  reality.  He  who  spoke 
these  words  must  have  been  the  Son  of  God,  he  must  have 
been  the  divine  King. 

4.     THE  LORD  OF  THE  SABBATH.     Ch.  12  : 1-21 

1  At  that  season  Jesus  went  on  the  sabbath  day  through 
the  grainfields ;  and  his  disciples  were  hungry  and  began  to 


94  THE  CLAIMS  Matt.  12:2-21 

pluck  ears  and  to  eat.  2  But  the  Pharisees,  when  they  saw 
it,  said  unto  him,  Behold,  thy  disciples  do  that  which  it  is 
not  lawful  to  do  upon  the  sabbath.  3  But  he  said  unto  them, 
Have  ye  not  read  what  David  did,  when  he  was  himgry,  and 
they  that  were  with  him ;  4  how  he  entered  into  the  house  of 
God,  and  ate  the  showbread,  which  it  was  not  lawful  for  him 
to  eat,  neither  for  them  that  were  with  him,  but  only  for  the 
priests?  5  Or  have  ye  not  read  in  the  law,  that  on  the  sab- 
bath day  the  priests  in  the  temple  profane  the  sabbath,  and 
are  guiltless?  6  But  I  say  unto  you,  that  one  greater  than  the 
temple  is  here.  7  But  if  ye  had  known  what  this  meaneth,  I 
desire  mercy,  and  not  sacrifice,  ye  would  not  have  condemned 
the  guiltless.    8  For  the  Son  of  man  is  lord  of  the  sabbath. 

9  And  he  departed  thence,  and  went  into  their  synagogue : 
10  and  behold,  a  man  having  a  withered  hand.  And  they 
asked  him,  saying.  Is  it  lawful  to  heal  on  the  sabbath  day? 
that  they  might  accuse  him.  11  And  he  said  unto  them. 
What  man  shall  there  be  of  you,  that  shall  have  one  sheep, 
and  if  this  fall  into  a  pit  on  the  sabbath  day,  will  he  not  lay 
hold  on  it,  and  lift  it  out?  12  How  much  then  is  a  man  of 
more  value  than  a  sheep!  Wherefore  it  is  lawful  to  do  good 
on  the  sabbath  day.  13  Then  saith  he  to  the  man.  Stretch 
forth  thy  hand.  And  he  stretched  it  forth ;  and  it  was  restored 
whole,  as  the  other.  14  But  tlie  Pharisees  went  out,  and  took 
counsel  against  him,  how  they  might  destroy  him. 

15  And  Jesus  perceiving  it  withdrew  from  thence:  and 
many  followed  him;  and  he  healed  them  all,  16  and  charged 
them  that  they  should  not  make  him  known:  17  that  it  might 
be  fulfilled  which  was  spoken  through  Isaiah  the  prophet, 
saymg, 

18  Behold,  my  servant  whom  I  have  chosen; 
My  beloved  in  whom  my  soul  is  well  pleased: 
I  will  put  my  Spirit  upon  him, 

And  he  shall  declare  judgment  to  the  Gentiles. 

19  He  shall  not  strive,  nor  cry  aloud; 

Neither  shall  any  one  hear  his  voice  in  the  streets. 

20  A  bruised  reed  shall  he  not  break. 
And  smoking  flax  shall  he  not  quench, 
Till  he  send  forth  judgment  unto  victory. 

21  And  in  his  name  shall  the  Gentiles  hope. 

The  opposition  to  Jesus  became  most  bitter  and  intense 
when  he  defended  his  disciples  for  having  broken  a  minute 
traditional  rule  as  to  the  observance  of  the  day  of  rest. 


Matt.  12:2-21       LORD  OF  THE  SABBATH  95 

His  followers  had  been  guilty  of  appeasing  their  hunger  by 
picking  ears  of  ripened  grain,  an  act  which  the  Pharisees 
interpreted  as  breaking  the  law  of  the  Sabbath.  In  his 
reply  Jesus  declared  that  this  law,  which  is  sacred  and 
divine,  can  be  broken  to  perform  a  work  of  necessity,  as 
was  done  in  the  case  of  David,  who  in  a  time  of  necessity 
broke  a  law  relative  to  Temple  worship.  Furthermore,  as 
Jesus  reminds  his  enemies,  the  priests  in  the  Temple  con- 
tinually break  the  law  of  Sabbath  rest  and  are  guiltless. 
The  defense  seems  to  be  complete  but  Jesus  startles  his 
hearers  b}^  adding,  "But  I  say  unto  you,  that  one  greater 
than  the  temple  is  here."  What  more  blasphemous  utter- 
ance could  be  imagined?  The  Temple  embodied  all  that 
was  most  sacred  in  the  life  of  the  nation;  yet  Jesus  de- 
clares of  himself  that  he  is  greater  than  all  the  worship  and 
symbols  and  laws  of  the  house  of  God.  He  even  goes 
further  still,  and  declares  that  he  is  "lord  of  the  sabbath." 
No  wonder  that  such  claims  goaded  his  enemies  to  madness. 
There  seems  to  be  no  alternative.  Either  Jesus  was  a 
blasphemer  or  he  was  divine. 

While  Jesus  has  answered  the  Pharisees,  he  has  not  made 
himself  liable  to  arrest,  so  they  further  observe  him  to  see 
whether  he  will  not  himself  break  the  Sabbath  law.  There 
is  in  the  synagogue,  where  Jesus  has  gone  to  worship,  a 
poor  cripple  whom  Jesus  heals.  As  he  does  so  he  explains 
the  other  ground  on  which  Sabbath  rest  may  be  broken. 
It  is  on  the  ground  of  mxcrcy.  He  does  not  suggest  that  the 
law  of  Sabbath  rest  has  been  abrogated.  His  own  example 
would  take  us  on  the  Sabbath  day  to  the  house  of  God. 
It  would  show  us  that  this  day  is  divinely  appointed  for 
worship  and  for  rest,  but  that  the  two  possible  grounds  for 
breaking  this  rest  are  works  of  necessity  and  mercy.  His 
gracious  healing  of  the  cripple  on  the  Sabbath  was  regarded 
as  involving  work  and  so  as  sinful.  Such  was  the  inter- 
pretation of  his  enemies.  His  followers  regarded  it  as  a 
demonstration  of  deity.  A  choice  must  be  made.  "The 
Pharisees  went  out,  and  took  counsel  against  him,  how 
they  might . destroy  him." 

Jesus,  however,  meekly  withdrew  from  the  hatred  and 
opposition  of  the  rulers,  and  Matthew  declares  that  this 


96  THE  CLAIMS  Matt.  12: 22-37 

was  in  fulfillment  of  the  prediction  which  described  the 
Messiah  as  one  who  would  be  meek  and  gentle,  who  would 
"not  strive,  nor  cry  aloud."  He  would  not  break  the 
"bruised  reed"  nor  quench  the  "smoking  flax."  A  time 
would  come,  however,  when  he  would  appear  in  triumph 
and  in  victory.  Even  though  his  own  nation  might  reject 
him,  the  da^^  would  come  when  in  his  name  the  Gentiles 
would  hope  and  would  find  in  him  the  King  of  life. 

5.  THE  AGENT  OF  THE  HOLY  SPIRIT.  Ch.  12  :  22-37 
22  Then  was  brought  unto  him  one  possessed  with  a  demon, 
blind  and  dumb :  and  he  healed  him,  insomuch  that  the  dumb 
man  spake  and  saw.  23  And  all  the  multitudes  were  amazed, 
and  said,  Can  this  be  the  son  of  David?  24  But  when  the 
Pharisees  heard  it,  they  said.  This  man  doth  not  cast  out 
demons,  but  by  Beelzebub  the  prince  of  the  demons.  25 
And  knowing  their  thoughts  he  said  unto  them.  Every  king- 
dom divided  against  itself  is  brought  to  desolation ;  and  every 
city  or  house  divided  against  itself  shall  not  stand:  26  and  if 
Satan  casteth  out  Satan,  he  is  divided  against  himself;  how 
then  shall  his  kingdom  stand?  27  And  if  I  by  Beelzebub 
cast  out  demons,  by  whom  do  yoiu:  sons  cast  them  out?  there- 
fore shall  they  be  your  judges.  28  But  if  I  by  the  Spirit  of 
God  cast  out  demons,  then  is  the  kingdom  of  God  come  upon 
you.  29  Or  how  can  one  enter  into  the  house  of  the  strong 
man,  and  spoil  his  goods,  except  he  first  bind  the  strong  man? 
and  then  he  will  spoil  his  house.  30  He  that  is  not  with  me 
is  against  me ;  and  he  that  gathereth  not  with  me  scattereth. 
31  Therefore  I  say  imto  you,  Every  sin  and  blasphemy  shall 
be  forgiven  unto  men;  but  the  blasphemy  against  the  Spirit 
shall  not  be  forgiven.  32  And  whosoever  shall  speak  a  word 
against  the  Son  of  man,  it  shall  be  forgiven  him;  but  whoso- 
ever shall  speak  against  the  Holy  Spirit,  it  shall  not  be  for- 
given him,  neither  in  this  world,  nor  in  that  which  is  to  come. 
33  Either  make  the  tree  good,  and  its  fruit  good;  or  make 
the  tree  corrupt,  and  its  fruit  corrupt:  for  the  tree  is  known 
by  its  fruit.  34  Ye  ofifsprmg  of  vipers,  how  can  ye,  bemg  evil, 
speak  good  things?  for  out  of  the  abundance  of  the  heart  the 
mouth  speaketh.  35  The  good  man  out  of  his  good  treasure 
bringeth  forth  good  things:  and  the  evil  man  out  of  his  evil 
treasure  bringeth  forth  evil  things.  36  And  I  say  imto  you, 
that  every  idle  word  that  men  shall  speak,  they  shall  give 
account  thereof  in  the  day  of  judgment.     37  For  by  thy 


Matt.  12:22-37    THE  SPIRIT'S  AGENT  97 

words  thou  shalt  be  justified,  and  by  thy  words  thou  shalt  be 
condemned. 

The  casting  out  of  demons  caused  the  multitudes  to 
marv^el  and  to  question  whether  Jesus  was  not  possibly 
the  promised  Messiah ;  for  the  Pharisees  it  was  the  occasion 
of  a  desperate  and  vicious  charge;  the  reply  of  Jesus  em- 
bodied one  of  his  most  definite  claims.  That  miracles  were 
being  performed,  his  enemies  could  not  deny;  the  super- 
human power  must  have  been  divine  or  demonic;  the 
Pharisees  were  driven  to  accept  the  latter  choice;  they 
declared  that  Jesus  cast  out  demons  by  the  aid  of  the  Devil, 

Jesus  showed  the  charge  to  be  absurd  by  reminding  them 
that  if  Satan  was  casting  out  his  own  agents  it  was  like 
casting  out  himself;  he  would  be  destroying  his  own  king- 
dom, which  would  be  ridiculous  to  suppose. 

Further,  Jesus  appealed  to  the  fact  that  there  were  many 
Jews  who,  as  exorcists,  claimed  to  be  casting  out  demons 
and  were  approved  by  the  Pharisees;  to  single  out  Jesus 
for  attack  was  an  evidence  of  injustice  and  malice. 

Then  Jesus  declared  plainly  that  his  works  were  wrought 
by  the  Spirit  of  God  and  were  evidences  that,  in  his  person, 
the  Kingdom  of  God  was  manifest  among  them,  and  that 
the  power  of  Satan  was  being  overthrown.  The  two  king- 
doms were  opposed  to  each  other  and  men  must  choose  on 
which  side  to  stand.  If  not  on  the  side  of  Jesus  then  the 
Pharisees  must  be  on  the  side  of  Satan.  Thus  Jesus  turned 
the  charge  upon  his  enemies. 

He  did  more.  He  declared  that  their  charge  was  a  sin 
which  could  not  be  forgiven;  it  was  "blasphemy  against 
the  Spirit" ;  it  was  attributing  to  Satan  the  power  of  God. 
In  the  present  day  it  is  popular  to  say  that  "resisting  the 
Holy  Ghost,"  or  "sinning  away  the  day  of  grace"  is 
"the  unpardonable  sin."  This  is  both  a  confusion  of  ideas 
and  a  misinterpretation  of  the  words  of  Jesus.  He  de- 
clared that  a  person  might  be  forgiven  for  misunderstand- 
ing his  mission  and  message,  for  even  speaking  against 
him  as  "the  Son  of  man,"  but  to  ascribe  maliciously  his 
power  to  the  Devil,  and  to  thus  "speak  against  the  Holy 
Spirit,"  could  be  forgiven  "neither  in  this  world,  nor  in  that 
which  is  to  come." 


98  THE  CLAIMS     .        Matt.  12: 38-45 

Such  an  atrocious  charge  could  come  only  out  of  an 
evil  heart.  The  miracles  of  Jesus  were  gracious  and  could 
come  from  only  a  pure  source,  like  good  fruit  from  a  good 
tree;  on  the  other  hand,  the  venemous  attack  of  his 
enemies  revealed  them  to  be  a  brood  of  vipers,  incapable 
of  bringing  forth  anything  but  evil.  Blasphemy  is  not  a 
mere  utterance  of  the  lips;  it  is  serious  because  it  is  an 
expression  of  the  heart;  for  even  their  light  and  careless 
words  men  are  responsible;  how  great  then  is  the  guilt 
of  such  a  cruel  slander! 

The  Pharisees  brought  the  charge  against  Jesus;  he 
replied  that  in  so  doing  they  were  guilty  of  an  unpardon- 
able sin  against  the  Holy  Spirit;  therefore,  in  what  unique 
relation  to  the  Holy  Spirit  did  Jesus  claim  to  stand? 
Could  any  other  man  who  ever  lived  make  the  same  as- 
sertion about  himself?  If  too,  in  his  person,  the  Kingdom 
was  present,  was  not  this  the  Spirit-anointed  King,  the 
Messiah,  whom  Matthew  distinctively  depicts? 

6.     THE  PROPHET  AND  THE  KING.     Ch.  12  :  38-45 

38  Then  certain  of  the  scribes  and  Pharisees  answered 
him,  saying,  Teacher,  we  would  see  a  sign  from  thee.  39 
But  he  answered  and  said  unto  them,  An  evil  and  adulterous 
generation  seeketh  after  a  sign;  and  there  shall  no  sign  be 
given  to  it  but  the  sign  of  Jonah  the  prophet :  40  for  as  Jonah 
was  three  days  and  three  nights  in  the  belly  of  the  whale; 
so  shall  the  Son  of  man  be  three  days  and  three  nights  in  the 
heart  of  the  earth.  41  The  men  of  Nineveh  shall  stand  up  in 
the  judgment  with  this  generation,  and  shall  condemn  it: 
for  tiiey  repented  at  the  preaching  of  Jonah;  and  behold,  a 
greater  than  Jonah  is  here.  42  The  queen  of  the  south  shall 
rise  up  in  the  judgment  with  this  generation,  and  shall  con- 
demn it:  for  she  came  from  the  ends  of  the  earth  to  hear  the 
wisdom  of  Solomon;  and  behold,  a  greater  than  Solomon  is 
here.  43  But  the  unclean  spirit,  when  he  is  gone  out  of  the 
man,  passeth  through  waterless  places,  seeking  rest,  and 
findeth  it  not.  44  Then  he  saith,  I  will  return  into  my  house 
whence  I  came  out;  and  when  he  is  come,  he  findeth  it 
empty,  swept,  and  garnished.  45  Then  goeth  he,  and  taketh 
with  himself  seven  other  spirits  more  evil  than  himself,  and 
they  enter  in  and  dwell  there :  and  the  last  state  of  that  man 


Matt.  12:38-45     PROPHET  AND  KING  99 

becometh  worse  than  the  first.    Even  so  shall  it  be  also  unto 
this  evil  generation. 

I'he  demand  for  a  sign  was  a  cruel  and  studied  insult. 
It  reflected  upon  the  miracles  already  wrought;  it  implied 
'that  Jesus  lacked  credentials,  it  intimated  that  he  was 
making  claims  he  could  not  vindicate.  However,  it  is 
echoed  to-da>^  by  men  who  claim  that  they  have  not  proof 
enough  for  believing  in  Christ,  or  are  asking  for  evidence 
of  some  difTerent  kind  to  justify  their  unbelief. 

Jesus  replied  that  the  trouble  was  with  his  enemies; 
their  Tiearts  were  not  right  toward  God  or  they  would 
have  accepted  the  testimony  already  given.  He  called 
them  an  "adulterous  generation,"  one  unfaithful  to  God, 
and  declared  that  no  greater  sign  would  be  given  them  but 
one,  the  sign  of  his  own  resurrection;  it  would  be  a  miracle 
even  greater  than  that  of  Jonah.  They  were  more  guilty 
than  the  men  of  Nineveh,  who  repented  at  the  preaching 
of  Jonah;  for  he  was  "greater  than  Jonah."  The  example 
of  the  Queen  of  Sheba  condemned  them,  for  she  eagerly 
sought  for  the  wisdom  of  Solomon,  and  he  was  "greater 
than  Solomon."  Are  not  these  claims  astonishing?  In 
this  chapter  Matthew  records  the  claims  of  the  great 
Priest,  "One  greater  than  the  temple  is  here,"  and  of 
the  great  Prophet,  "a  greater  than  Jonah  is  here";  but, 
true  to  his  unfailing  purpose,  he  reverses  the  order  of  Luke, 
and  the  order  of  time,  and  reaches  his  climax  in  the  claim 
of  the  King  to  be  the  true  Son  of  David,  "a  greater  than 
Solomon  is  here." 

To  illustrate  the  unbelief  of  his  people  Jesus  tells  the 
story  of  the  unclean  spirit,  who  for  a  time  left  the  man  he 
had  been  tormenting,  but  returned  with  seven  other 
demons  "more  evil  than  himself."  So  Israel,  possessed 
by  unbelief,  had  been  cured  for  a  time  and  turned  from 
idolatry,  but  God  had  not  been  admitted  to  the  empty 
heart  of  the  nation,  and  now  their  attitude  toward  Christ 
showed  that  unbelief  possessed  them  more  cruelly  and 
completely  than  ever  before. 

It  is  a  parable,  too,  of  many  modern  experiences.  Men 
turn  from  sin  and  find  temporary  freedom;  but  unless 
Christ  is  admitted  to  the  citadel  of  the  soul  as  Lord  and 


100  THE  CLAIMS  Matt.  12:46-50 

Master,  defeat  and  failure  and  more  bitter  captivity  are 
sure  to  follow;  reformation  is  not  regeneration;  resolution 
is  not  conversion;  repentance  may  not  be  united  with 
faith;   morality  is  not  religion. 

7.     THE  SON  OF  GOD.     Ch.  12  :  46-50 

46  While  he  was  yet  speaking  to  the  multitudes,  behold,  his 
mother  and  his  brethren  stood  without,  seeking  to  speak  to 
him.  47  And  one  said  unto  him,  Behold,  thy  mother  and  thy 
brethren  stand  without,  seeking  to  speak  to  thee.  48  But 
he  answered  and  said  unto  him  that  told  him.  Who  is  my 
mother?  and  who  are  my  brethren?  49  And  he  stretched 
forth  his  hand  towards  his  disciples,  and  said,  Behold,  my 
mother  and  my  brethren!  50  For  whosoever  shall  do  the 
will  of  my  Father  who  is  in  heaven,  he  is  my  brother,  and  sis- 
ter, and  mother. 

Matthew  has  emphasized  the  opposition  to  Jesus  and 
also  his  unique  claims.  This  seventh  and  last  incident  re- 
veals the  most  trying  form  of  opposition  and  implies  the 
supreme  claim.  His  mother  and  his  brothers  have  come 
to  take  him  from  his  work,  fearing  that  his  mind  has 
become  unbalanced  by  his  incessant  toil.  It  is  the  most 
difficult  and  delicate  dilemma  in  which  our  Lord  has  ever 
been  placed.  He  cannot  offend  the  members  of  his  house- 
hold; on  the  other  hand,  he  cannot  allow  his  task  to  be 
interrupted  and  himself  to  be  led  away  like  a  poor  sick 
child.  By  a  single  stroke  he  extricates  himself  and  at  the 
same  time  gives  a  message  of  inspiring  helpfulness  to  his 
followers  in  all  coming  time.  He  does  not  deny  the  sacred- 
ness  of  natural  ties,  nor  the  tenderness  ,of  human  relation- 
ships. He  does  not  disclaim  his  mother  or  his  brothers; 
he  enlarges  the  family  circle  and  declares  spiritual  ties 
are  the  most  real  and  that  all  who  do  the  will  of  God  are 
most  intimately  related  to  himself.  However,  it  is  to  his 
disciples  that  he  points  most  definitely  as  he  declares: 
"Behold,  my  mother  and  my  brethren!  For  whosoever 
shall  do  the  will  of  my  Father  who  is  in  heaven,  he  is  my 
brother,  and  sister,  and  mother."  Those  who  follow 
Christ  are  those  who  do  the  will  of  God;  not  those  who 
reject  him  or  doubt  him  or  refuse  to  believe  him.    There 


Matt.  12:46-50        THE  SON  OF  GOD  101 

was  no  discourtesy  shown  to  the  members  of  his  home  circle, 
but  there  was  a  gentle  rebuke  which  they  alone  understood, 
for  they  did  not  then  believe  in  him.  His  word  may  con- 
tain a  tender  note  of  warning  to  some  of  his  followers  to- 
day. If  they  are  true  followers,  they  must  be  doing  the 
will  of  God.  He  does  not  say  "The  same  is  my  Father." 
He  is  claiming  for  himself  a  unique  relationship  with  God 
and  is  declaring  that  those  are  most  nearly  related  to  him 
who  are  doing  the  will  of  his  own  Father.  Who  then  is 
this  teacher  who  claims  such  divine  perfection  that  those 
who  are  most  truly  godly  are  nearest  to  himself?  Who 
is  this  who  claims  such  a  distinct  relationship  with  the 
Father?  It  is  the  one  of  whom  Matthew  has  here  been 
writing,  the  predicted  and  rejected  King,  the  Son  of  Man, 
who  is  also  the  Son  of  God. 


102  THE  PARABLES  Matt.  13: 1-17 


VI.  The  Parables  of  the  King.    Ch.  13 

1.     THE  SOWER.     Ch.  13  :  1-23 

1  On  that  day  went  Jesus  out  of  the  house,  and  sat  by  the 
sea  side.  2  And  there  were  gathered  unto  him  great  multi- 
tudes, so  that  he  entered  into  a  boat,  and  sat;  and  all  the  mul- 
titude stood  on  the  beach.  3  And  he  spake  to  them  many 
things  in  parables,  saying.  Behold,  the  sower  went  forth  to 
sow;  4  and  as  he  sowed,  some  seeds  fell  by  the  way  side,  and 
the  birds  came  and  devoured  them:  5  and  others  fell  upon  the 
rocky  places,  where  they  had  not  much  earth:  and  straight- 
way they  sprang  up,  because  they  had  no  deepness  of  earth: 
6  and  when  the  sun  was  risen,  they  were  scorched;  and  be- 
cause they  had  no  root,  they  withered  away.  7  And  others 
fell  upon  the  thorns;  and  the  thorns  grew  up  and  choked 
them:  8  and  others  fell  upon  the  good  groimd,  and  yielded 
fruit,  some  a  hundredfold,  some  sixty,  some  thirty.  9  He 
that  hath  ears,  let  him  hear. 

10  And  the  disciples  came,  and  said  unto  him,  Why  speak- 
est  thou  unto  them  in  parables?  11  And  he  answered  and 
said  unto  them.  Unto  you  it  is  given  to  Imow  the  mysteries  of 
the  kingdom  of  heaven,  but  to  them  it  is  not  given.  12  For 
whosoever  hath,  to  him  shall  be  given,  and  he  shall  have 
abundance:  but  whosoever  hath  not,  from  him  shall  be 
taken  away  even  that  which  he  hath.  13  Therefore  speak  I 
to  them  in  parables;  because  seeing  they  see  not,  and  hear- 
ing they  hear  not,  neither  do  they  understand.  14  And  unto 
them  is  fulfilled  the  prophecy  of  Isaiah,  which  saith, 

By  hearing  ye  shall  hear,  and  shall  in  no  wise  understand; 

And  seeing  ye  shall  see,  and  shall  in  no  wise  perceive: 

15  For  this  people's  heart  is  waxed  gross. 
And  their  ears  are  dull  of  hearing, 
And  their  eyes  they  have  closed ; 

Lest  haply  they  should  perceive  with  their  eyes. 

And  hear  with  their  ears. 

And  understand  with  their  heart, 

And  should  tiun  again, 

And  I  should  heal  them. 

16  But  blessed  are  your  eyes,  for  they  see;  and  your  ears, 
for  they  hear.  17  For  verily  I  say  unto  you,  that  many 
prophets  and  righteous  men  desired  to  see  the  things  which 


Matt.  13: 18-23  THE  SOWER  103 

ye  see,  and  saw  them  not;  and  to  hear  the  things  which  ye 
hear,  and  heard  them  not.  18  Hear  then  ye  the  parable  of 
the  sower.  19  When  any  one  heareth  the  word  of  the  king- 
dom, and  imderstandeth  it  not,  then  cometh  the  evil  one, 
and  snatcheth  away  that  which  hath  been  sown  in  his  heart. 
This  is  he  that  was  sown  by  the  way  side.  20  And  he  that 
was  sown  upon  the  rocky  places,  this  is  he  that  heareth  the 
word,  and  straightway  with  joy  receiveth  it;  21  yet  hath  he 
not  root  in  himself,  but  endureth  for  a  while ;  and  when  tribu- 
lation or  persecution  ariseth  because  of  the  word,  straightway 
he  stumbleth.  22  And  he  that  w^as  sown  among  the  thorns, 
this  is  he  that  heareth  the  word ;  and  the  care  of  the  world, 
and  the  deceitfulness  of  riches,  choke  the  word,  and  he  be- 
cometh  unfruitful.  23  And  he  that  was  sown  upon  the  good 
groimd,  this  is  he  that  heareth  the  word,  and  understandeth 
it;  who  verily  beareth  fruit,  and  bringeth  forth,  some  a  hun- 
dredfold, some  sixty,  some  thirty. 

It  Is  the  usual  method  of  Matthew  to  secure  a  heightened 
effect  by  massing  material  which  is  of  the  same  character. 
Thus  we  find  here  a  group  of  parables,  as  before  we  found 
a  group  of  miracles.  These  parables  are  seven  in  number, 
arranged  in  divisions  of  four  and  three.  They  are  all 
closely  related  and  seem  to  have  been  delivered  on  the 
same  day  when  Jesus  had  been  so  cruelly  assailed  by  his 
enemies  and  when  his  rejection  by  the  nation  had  been  so 
clearly  foretold.  The  parables  relate  to  the  period  of  time 
between  his  rejection  and  his  final  return  to  inaugurate 
his  perfected  Kingdom. 

Matthew  is  not  only  the  Gospel  of  rejection,  but  it  Is 
the  Gospel  of  fulfillment,  and  accordingly  it  is  stated  that 
the  practice  of  Jesus  In  teaching  by  parables  was  in  ac- 
cordance with  inspired  prophecy,  vs.  34,  35 ;  and  in  ex- 
plaining to  his  disciples  the  reason  for  his  use  of  parables, 
Jesus  quotes  at  great  length  from  the  prophecy  of  Isaiah 
stating  that  ancient  predictions  were  thus  definitely  ful- 
filled. The  purpose  was  fourfold:  First  of  all,  parables 
were  illustrations  which  made  spiritual  truth  more  plain 
and  clear  to  the  mind  of  the  hearer.  Second,  they  put  the 
truth  in  portable  form  so  that  it  easily  could  be  carried 
away  and  remembered.  Third,  they  were  designed  to 
avoid  offense  to  those  who  were  hostile  and  who  were  not 


104  THE  PARABLES  Matt,  11:  U23 

prepared  to  receive  the  truth;  and  fourth,  they  were  nsed, 
as  Isaiah  declared,  as  a  judgment  upon  those  who  were 
willfully  blind.  They  shrouded  the  truth  from  such  as 
lacked  spiritual  qualifications  for  its  reception. 

Again  Matthew  is  the  "Gospel  of  the  King"  and  these 
parables  are  designated  as  the  "Mysteries  of  the  Kingdom." 
A  "mystery,"  according  to  New  Testament  usage,  does  not 
refer  to  something  which  cannot  be  understood,  but  it 
denotes  a  truth  which  once  was  hidden  but  now  has  been 
revealed.  The  truth  of  this  chapter  relates  to  the  "king- 
dom." It  would  be  unwise  to  insist  upon  an  exact  defini- 
tion of  this  term  which  would  fit  all  the  phrases  of  the 
chapter.  In  some  instances  it  seems  to  refer  to  the  will 
or  reign  of  God;  in  others  to  the  society  in  which  the 
sovereignty  of  God  is  recognized,  as  the  "Christian  Church" 
or  Christian  civilization.  It  is  probably  best  to  understand 
the  phrase  as  Matthew  commonly  employs  it,  to  denote  the 
perfected  reign  of  Christ  which  is  to  be  established  at  the 
end  of  the  present  age.  In  these  parables  are  found 
statements  concerning  the  nature,  the  reception,  and  the 
results  of  the  proclamation  of  this  Kingdom  by  the  King 
and  his  followers. 

Thus  in  the  case  of  the  parable  of  the  Sower,  our  Lord 
declares  that  its  teaching  concerns  "the  word  of  the  king- 
dom." The  main  point  of  the  parable  is  to  show  that  the 
effect  of  the  word  is  dependent  on  the  state  of  the  heart. 
The  parable  is  sometimes  called  "the  parable  of  the  soils," 
for  it  illustrates  the  various  spiritual  conditions  found 
among  men  to  whom  the  word  is  preached.  In  some  cases 
this  "word  of  the  kingdom,"  whether  preached  by  Christ  or 
his  followers,  falls  on  hearts  which  are  pictured  by  the 
hard  trodden  footpath  which  runs  through  a  field  of  grain. 
No  possible  impression  can  be  made.  The  word  finds  no 
entrance  and  Satan  snatches  it  away  as  a  bird  would  pick 
up  the  grain  which  has  fallen  by  the  wayside. 

Other  hearers  are  compared  to  the  "rocky  places" 
where  a  thin  layer  of  earth  covers  a  bed  of  rock.  Seed 
which  falls  into  such  soil  springs  up  the  more  quickly  be- 
cause of  the  warmth  of  the  underlying  rock,  but  as  the  roots 
cannot  strike  downward,  the  grain  soon  withers  beneath 


Matt.  13:24-31  THE  TARES  105 

the  glare  of  the  sun.  So  there  are  hearers  who  receive  with 
enthusiasm  the  message  concerning  the  Kingdom  but  when 
confronted  with  the  persecution  which  the  followers  of 
Christ  must  bear,  they  quickly  desert  his  cause. 

Then  there  are  hearers  who  are  compared  to  the  seed 
which  falls  where  thorns  are  growing.  It  springs  into 
life  but  has  no  room  for  development.  Such  hearers  are  so 
preoccupied  by  worldly  interests,  by  wealth  and  pleasure 
that  they  can  bear  no  spiritual  fruit.  There  are  those, 
however,  who  are  likened  to  the  ''good  ground"  on  which 
the  seed  falls  and  a  harvest  results,  thirty,  sixty,  or  a 
hundredfold.  So  there  are  honest  and  good  hearts  ready 
to  receive  this  ''word  of  the  kingdom,"  to  meditate  on  it, 
to  give  their  best  efforts  to  its  cultivation  and  development, 
until  in  their  lives  a  golden  harvest  is  produced. 

Such  a  parable  is  a  warning  to  all  who  hear  the  Gospel 
message.  They  need  to  take  heed  how  they  hear.  Yet 
further,  it  is  an  encouragement  to  all  who  proclaim  the 
good  news.  They  need  not  expect  that  every  hearer  will 
be  eager  for  the  message,  nor  that  all  who  accept  it  will 
prove  true  to  Christ.  They  are,  however,  to  believe  that  if 
they  faithfully  perform  their  tasks,  the  Lord  of  the  harvest 
will  produce  results  which  will  bring  an  infinite  reward. 

2.     THE  TARES;    THE  MUSTARD  SEED;    AND  THE 
LEAVEN.     Ch.  13  :  24-43 

24  Another  parable  set  he  before  them,  saying,  The  king- 
dom of  heaven  is  likened  unto  a  man  that  sowed  good  seed 
in  his  field:  25  but  while  men  slept,  his  enemy  came  and 
sowed  tares  also  among  the  wheat,  and  went  away.  26  But 
when  the  blade  sprang  up  and  brought  forth  fruit,  then  ap- 
peared the  tares  also.  27  And  the  servants  of  the  householder 
came  and  said  unto  him.  Sir,  didst  thou  not  sow  good  seed  in 
thy  field?  whence  then  hath  it  tares?  28  And  he  said  unto 
them.  An  enemy  hath  done  this.  And  the  servants  say  unto 
him,  Wilt  thou  then  that  we  go  and  gather  them  up?  29  But 
he  saith.  Nay;  lest  haply  while  ye  gather  up  the  tares,  ye  root 
up  the  wheat  with  them.  30  Let  both  grow  together  until  the 
harvest:  and  in  the  time  of  the  harvest  I  will  say  to  the  reap- 
ers. Gather  up  first  the  tares,  and  bind  them  in  bxmdles  to 
bum  them;  but  gather  the  wheat  into  my  bam. 

31  Another  parable  set  he  before  them,  saying,  The  king- 


106  THE  PARABLES  Matt.  13: 32-43 

dom  of  heaven  is  like  unto  a  grain  of  mustard  seed,  which  a 
man  took,  and  sowed  in  his  field:  32  which  indeed  is  less  than 
all  seeds ;  but  when  it  is  grown,  it  is  greater  than  the  herbs, 
and  becometh  a  tree,  so  that  the  birds  of  the  heaven  come 
and  lodge  in  the  branches  thereof. 

33  Another  parable  spake  he  imto  them;  The  kingdom  of 
heaven  is  Uke  imto  leaven,  which  a  woman  took,  and  hid  in 
three  measures  of  meal,  till  it  was  all  leavened. 

34  All  these  things  spake  Jesus  in  parables  unto  the  multi- 
tudes; and  without  a  parable  spake  he  nothing  unto  them: 
35  that  it  might  be  fulfilled  which  was  spoken  through  the 
prophet,  saying, 

I  will  open  my  mouth  in  parables ; 

I  will  utter  things  hidden  from  the  foimdation  of  the 
world. 

36  Then  he  left  the  multitudes,  and  went  into  the  house: 
and  his  disciples  came  unto  him,  saying.  Explain  unto  us  the 
parable  of  the  tares  of  the  field.  37  And  he  answered  and 
said.  He  that  soweth  the  good  seed  is  the  Son  of  man;  38 
and  the  field  is  the  world;  and  the  good  seed,  these  are  the 
sons  of  the  kingdom;  and  the  tares  are  the  sons  of  the  evil 
one;  39  and  the  enemy  that  sowed  them  is  the  devil:  and  the 
harvest  is  the  end  of  the  world;  and  the  reapers  are  angels. 
40  As  therefore  the  tares  are  gathered  up  and  burned  with 
fire;  so  shall  it  be  in  the  end  of  the  world.  41  The  Son  of 
man  shall  send  forth  his  angels,  and  they  shall  gather  out  of 
his  kingdom  all  things  that  cause  stumbling,  and  them  that 
do  iniquity,  42  and  shall  cast  them  into  the  furnace  of  fire: 
there  shall  be  the  weeping  and  the  gnashing  of  teeth.  43 
Then  shall  the  righteous  shine  forth  as  the  sun  in  the  king- 
dom of  their  Father.    He  that  hath  ears,  let  him  hear. 

As  in  the  previous  parable,  It  Is  evident  that  when  our 
Lord  speaks  of  "the  kingdom  of  heaven,"  he  means  the 
proclamation  of  that  Kingdom  and  the  results  of  this 
message.  As  he  explained  to  his  followers,  "The  field  Is 
the  world,"  it  is  not  the  Church,  nor  civilization,  but  the 
whole  world  of  men  to  whom  the  Gospel  is  being  preached. 
As  a  result  of  this  proclamation  many  will  be  transformed 
and  prepared  to  take  their  places  in  the  coming  Kingdom. 
However,  at  the  same  time,  the  enemy  of  mankind  is  at 
work.  He  Is  sowing  tares  and  as  a  result  there  are  found 
in  this  world  those  whom  our  Lord  declares  to  be  the 
"sons  of  the  evil  one."    Side  by  side  with  the  "sons  of  the 


Matt.  13:44  THE  TREASURE  107 

kingdom"  they  grow  and  develop.  It  is  impossible  to 
effect  a  separation  between  them.  They  continue  to- 
gether "until  the  harvest."  In  this  present  age  good  and 
evil,  virtue  and  vice,  sin  and  holiness  continue  in  spite  of 
their  antagonism  and  contrast.  It  is  only  at  the  "end  of 
the  age,"  when  the  harvest  takes  place,  that  the  Lord 
of  the  harvest  will  command  the  reapers  to  "gather  the 
tares  to  be  burned"  and  to  gather  the  wheat  into  his 
garner.  Universal  righteousness  and  peace  cannot  be 
expected  until  the  King  comes  to  bring  the  right  to  its 
ultimate  triumph.  "Then  shall  the  righteous  shine  forth 
as  the  sun  in  the  kingdom  of  their  Father." 

Between  the  statement  and  the  interpretation  of  the 
parable  of  the  Sower,  which  illustrated  the  mingled  good 
and  evil  of  the  present  age,  our  Lord  introduced  two  minor 
parables  which  he  does  not  explain.  The  first  is  that  of  the 
Mustard  Seed  and  the  second  that  of  the  Leaven.  As 
the  parable  of  the  Sower  and  the  parable  of  the  Tares  were 
interpreted  by  our  Lord  to  refer  to  the  effect  of  his  preach- 
ing and  that  of  his  followers  during  the  present  age,  so  it 
is  probable  that  these  two  parables  have  the  same  purport. 
There  are  some  who  understand  the  growth  of  the  mustard 
seed  to  suggest  the  sudden  but  unsubstantial  development 
which  characterizes  certain  present  forms  of  what  they 
designate  "the  kingdom";  and,  as  leaven  is  usually  in  the 
Scripture  a  symbol  of  corruption,  the  latter  parable  is 
taken  to  denote  the  false  doctrine  which  often  permeates 
the  teaching  of  professed  Christians.  These  interpreta- 
tions are  quite  in  accord  with  the  mingling  of  good  and 
evil,  set  forth  by  the  previous  parables.  It  is  much  more 
common  however,  to  find  in  the  "mustard  seed"  a  symbol 
of  the  small  beginnings  and  wide  extension  of  the  message 
of  the  Kingdom  and  of  its  effects;  and  to  regard  the 
leaven  as  typifying  its  silent  work  and  permeating  power. 

3.     THE  TREASURE;  THE  PEARL;  THE  NET. 
Ch.  13  :  44-50 

44  The  kingdom  of  heaven  is  like  unto  a  treasure  hidden 
in  the  field;  which  a  man  found,  and  hid;  and  in  his  joy  he 
goeth  and  selleth  all  that  he  hath,  and  buyeth  that  field. 


108  THE  PARABLES  Matt.  13:45-50 

45  Again,  the  kingdom  of  heaven  is  like  unto  a  man  that  is 
a  merchant  seeking  goodly  pearls:  46  and  having  found  one 
pearl  of  great  price,  he  went  and  sold  all  that  he  had,  and 
bought  it. 

47  Again,  the  kingdom  of  heaven  is  like  unto  a  net,  that 
was  cast  into  the  sea,  and  gathered  of  every  kind :  48  which, 
when  it  was  filled,  they  drew  up  on  the  beach;  and  they  sat 
down,  and  gathered  the  good  into  vessels,  but  the  bad  they 
cast  away.  49  So  shall  it  be  in  the  end  of  the  world:  the 
angels  shall  come  forth,  and  sever  the  wicked  from  among 
the  righteous,  50  and  shall  cast  them  into  the  furnace  of  fire: 
there  shall  be  the  weeping  and  the  gnashing  of  teeth. 

The  familiar  parables  of  the  Hid  Treasure  and  of  the 
Pearl  of  Great  Price  are  sometimes  taken  to  illustrate  how 
precious  to  the  mind  of  Christ  are  his  people  and  his 
Church,  for  which  he  gave  up  the  glories  of  heaven  and 
laid  down  his  own  life.  This  teaching  is  quite  in  accord 
with  other  Scripture,  but  it  may  be  wiser  to  find  here 
illustrations  of  the  fact  that  one  who  really  understands 
the  Gospel  message  will  be  ready  to  make  any  possible 
sacrifice  that  he  himself  may  become  an  heir  of  the  King- 
dom. He  may  have  heard  this  message  when  busied  in 
his  usual  tasks  in  the  field  or  in  the  home;  or  he  may  be 
like  the  merchant  who  was  seeking  goodly  pearls,  he  has  a 
yearning  for  that  which  is  highest  and  best;  at  last  he  finds 
in  the  Gospel  of  Christ  the  thing  which  satisfies  his  soul, 
and  at  the  cost  of  all  that  he  may  have  held  dear,  he  takes 
Christ  as  his  Lord  and  accepts  his  promise  of  eternal  life. 

The  last  parable  of  the  seven,  like  the  two  great  parables 
which  Jesus  himself  interprets,  seems  to  show  clearly 
that  good  and  evil  will  be  found,  at  the  very  end  of  the 
age,  even  among  those  who  have  been  reached  by  the 
Gospel  of  Christ.  The  word  of  the  Kingdom  seems  to  be 
in  its  effect  like  a  great  net,  gathering  fish  of  all  kinds  out 
of  the  sea,  but  as  the  age  comes  to  its  close  there  is  at 
last  a  separation;  the  angels  come  forth  and  sever  the 
wicked  from  among  the  righteous.  Thus  there  are  those 
who  appreciate  the  word  of  the  Kingdom  and  who  submit 
to  the  King,  but  there  are  others,  even  nominal  followers 
of  his,  for  whom  there  await  only  condemnation  and 
punishment. 


Matt.  13:51-58         THE  REJECTION  109 

4.     THE    RESPONSIBILITY    OF    THE    DISCIPLES    AND 
THE  REJECTION  OF  JESUS.     Ch.  13  :  51-58 

51  Have  ye  understood  all  these  things?  They  say  unto 
him,  Yea.  52  And  he  said  unto  them,  Therefore  every  scribe 
who  hath  been  made  a  disciple  to  the  kingdom  of  heaven  is 
like  unto  a  man  that  is  a  householder,  who  bringeth  forth  out 
of  his  treasure  things  new  and  old. 

53  And  it  came  to  pass,  when  Jesus  had  finished  these 
parables,  he  departed  thence. 

54  And  coming  into  his  own  country  he  taught  them  in 
their  synagogue,  insomuch  that  they  were  astonished,  and 
said,  Whence  hath  this  man  this  wisdom,  and  these  mighty 
works?  55  Is  not  this  the  carpenter's  son?  is  not  his  mother 
called  Mary?  and  his  brethren,  James,  and  Joseph,  and  Simon, 
and  Judas?  56  And  his  sisters,  are  they  not  all  with  us? 
Whence  then  hath  this  man  all  these  things?  57  And  they 
were  offended  in  him.  But  Jesus  said  unto  them,  A  prophet 
is  not  without  honor,  save  in  his  own  country,  and  ^  his  own 
house.  58  And  he  did  not  many  mighty  works  there  because 
of  their  unbelief. 

Having  ended  his  seven  striking  parables,  Jesus  reminds 
his  immediate  disciples  of  the  responsibility  which  rests 
upon  them  as  upon  men  who  have  received  truths  which 
the  greatest  men,  the  prophets  and  the  righteous  of  past 
ages,  would  gladly  have  heard.  It  is  for  them,  as  for  all 
followers  of  Christ,  to  make  known  the  great  teachings 
concerning  his  Kingdom.  Each  is  to  be  like  a  householder 
who  brings  forth  "out  of  his  treasure  things  new  and  old." 
That  is,  they  are  to  proclaim  new  truths  concerning  the 
Kingdom  which  the  world  otherwise  would  never  know,  and 
they  are  to  proclaim  old  truths  in  new  forms  even  as  Jesus 
taught  in  parables  to  make  clear  his  message;  and  they 
are  to  teach  old  truths  in  new  relations.  The  Gospel  is  the 
same  in  every  age,  but  each  age  demands  special  applica- 
tions of  this  Old  Gospel  for  its  new  needs. 

It  is  in  keeping  with  this  story  that  this  chapter  of 
parables,  which  indicates  a  partial  rejection  and  a  partial 
acceptance  of  the  message  of  the  Kingdom  during  this 
present  age,  closes  with  this  story  of  the  rejection  of  Jesus 
in  his  own  home.  Here  for  a  second  time  in  Nazareth, 
where  he  had  spent  so  many  years  of  his  life,  he  is  met  with 


110  THE  PARABLES  Matt.  13:51-58 

cruel  unbelief.  Here  he  pronounces  that  word  of  rebuke, 
"A  prophet  is  not  without  honor,  save  in  his  own  country, 
and  in  his  own  house."  This  is  not  because  a  prophet  is 
well-known  in  his  own  country,  but  because  he  is  not  really 
known.  They  thought  they  knew  him,  because  they  were 
acquainted  with  his  brothers  and  his  sisters.  They  failed 
to  appreciate  what  his  works  suggested  as  to  his  unique 
nature.  They  refused  to  admit  his  claims.  Those  who 
had  the  best  opportunity  of  knowing  him  rejected  the 
King.  It  is  this  incident  which  prepares  the  way  for  the 
next  section  of  the  Gospel  which  shows  Jesus  in  retirement, 
withdrawing  from  unbelieving  Israel  and  seeking  in  secret 
to  instruct  his  disciples  and  those  who  like  them  believed 
and  trusted  him. 


Matt.  14:  1-12     JOHN  THE  BAPTIST  BEHEADED    111 


VII    The  Withdrawal  of  the  King.   Chs.  14: 1  to  16: 12 

1.     JOHN  THE  BAPTIST  BEHEADED.  Ch.  14  :  1-12 

1  At  that  season  Herod  the  tetrarch  heard  the  report  con- 
cerning Jesus,  2  and  said  unto  his  servants,  This  is  John  the 
Baptist;  he  is  risen  from  the  dead;  and  therefore  do  these 
powers  work  in  him.  3  For  Herod  had  laid  hold  on  John,  and 
bound  him,  and  put  him  in  prison  for  the  sake  of  Herodias, 
his  brother  Philip's  wife.  4  For  John  said  unto  him,  It  is 
not  lawful  for  thee  to  have  her.  5  And  when  he  would  have 
put  him  to  death,  he  feared  the  multitude,  because  they 
counted  him  as  a  prophet.  6  But  when  Herod's  birthday 
came,  the  daughter  of  Herodias  danced  in  the  midst,  and 
pleased  Herod.  7  Whereupon  he  promised  with  an  oath  to 
give  her  whatsoever  she  should  ask.  8  And  she,  being  put 
forward  by  her  mother,  saith.  Give  me  here  on  a  platter  the 
head  of  John  the  Baptist.  9  And  the  king  was  grieved;  but 
for  the  sake  of  his  oaths,  and  of  them  that  sat  at  meat  with 
him,  he  commanded  it  to  be  given;  10  and  he  sent  and  be- 
headed John  in  the  prison.  1 1  And  his  head  was  brought  on 
a  platter,  and  given  to  the  damsel :  and  she  brought  it  to  her 
mother.  12  And  his  disciples  came,  and  took  up  the  corpse, 
and  buried  him;  and  they  went  and  told  Jesus. 

To  record  the  death  of  John  the  Baptist  just  at  this 
point  in  the  story  is  a  stroke  of  genius.  The  death  of  his 
herald  was  a  certain  portent  of  the  rejection  and  crucifixion 
of  the  King.  Its  recital  forms  a  fitting  transition  to  this 
portion  of  the  "Gospel  of  the  Rejection"  which  deals  with 
the  temporary  retirement  of  Jesus  and  the  crisis  of  his 
struggle  with  the  Pharisees  in  Galilee. 

In  itself  the  incident  is  one  of  tragic  Interest  and  deep 
moral  significance.  The  picture  of  Herod  shows  the  peril 
of  trifling  with  conscience.  Herodias  reveals  the  deadly 
power  of  revenge.  Both  are  contrasted  with  the  moral 
grandeur  of  John;  both  are  connected  with  the  career  of 
Jesus.  This  Herod  Antlpas  Is  to  be  distinguished  from 
Herod  the  Great  and  from  Herod  Agrippa;  yet  all  are 
involved  in  a  common  Infamy.  Herod  the  Great 
slaughtered  the  babes  of  Bethlehem  In  hope  of  destroying 


112  THE  WITHDRAWAL       Matt.  14:  1-12 

the  true  King ;  Herod  Antipas  murdered  John  the  Baptist, 
the  herald  of  the  King;  Herod  Agrippa  killed  James  and 
imprisoned  Peter,  two  of  the  chief  messengers  of  the  King. 

The  real  instigator  of  the  crime  was  Herodias  whom 
Herod  married  although  her  husband,  the  brother  of 
Herod,  was  still  living.  John  the  Baptist,  with  the  courage 
of  a  great  prophet  who  does  not  fear  to  rebuke  sin  in  high 
places,  had  won  the  enmity  of  Herodias  by  condemning 
this  guilty  alliance.  She  hated  him  not  only  for  his  rebuke, 
but  because  his  influence  threatened  to  foil  the  ambition 
which  had  led  her  to  desert  her  husband  in  order  to  secure 
a  position  of  royalty.  Herod  imprisons  John  but  hesitates 
to  put  him  to  death  both  for  fear  of  the  people  and  because 
he  himself  regards  John  with  something  of  reverence 
and  awe.  Herodias  plots  to  secure  a  cruel  revenge.  While 
Herod  is  celebrating  his  birthday  in  revelry  with  his 
companions,  Salome,  the  daughter  of  Herodias,  is  sent  in 
to  dance  immodestly  before  the  king.  In  his  drunken 
delight  he  promises  with  an  oath  to  reward  her  with  any 
gift  she  may  name.  Prompted  by  her  mother  she  requests 
the  head  of  John  the  Baptist.  The  king  is  entrapped  but  he 
is  a  moral  coward.  He  fears  to  withdraw  his  rash  oath 
lest  he  should  be  ridiculed  by  his  companions.  He  violates 
his  conscience.  He  issues  the  fatal  command.  He  wins 
the  contempt  of  his  comrades  and  secures  the  scorn  and 
condemnation  of  a  world.  It  is  not  the  last  time  that  an 
indecent  dance  has  wrought  the  downfall  of  a  1-iing.  It  is 
not  the  last  time  that  a  man  has  been  more  afraid  of  a 
sneer  than  a  crime.  It  is  not  the  last  time  that  the  vanity 
and  malice  of  a  woman  have  compassed  the  death  of  a 
prophet. 

Herodias  gloates  over  her  bloody  prize.  Herod  has 
'silenced  the  voice  of  John;  he  cannot  still  the  voice  of 
conscience.  Again  and  again  the  buried  memory  of  his 
crime  rises  up  to  torment  him.  And  now  more  terrible 
still  he  comes  to  believe  that  John  himself  has  risen  up  from 
the  grave  to  confront  him  and  possibly  to  destroy  him; 
for  he  hears  of  the  miracles  of  Jesus  and  his  awakened 
conscience  fills  him  with  horror;  he  believes  that  none  but 
John  could  perform  such  works.    He  identifies  John  with 


Matt.  14:  13-21     FIVE  THOUSAND  FED  113 

Jesus.  It  is  not  strange  that  Jesus  now  sees  clearly  what 
"the  princes  of  this  world"  have  in  store  for  him  and  that 
he  now  seeks  places  of  seclusion  where  he  can  instruct  his 
disciples  and  prepare  them  for  his  last  struggle  with  the 
rulers  and  for  the  hour  when  he  will  follow  his  forerunner 
in  the  experience  of  a  violent  and  cruel  death. 

2.     THE  FIVE  THOUSAND  FED.     Ch.  14  :  13-21 

13  Now  when  Jesus  heard  it,  he  withdrew  from  thence  in 
a  boat,  to  a  desert  place  apart:  and  when  the  multitudes 
heard  thereof,  they  followed  him  on  foot  from  the  cities. 
14  And  he  came  forth,  and  saw  a  great  multitude,  and  he 
had  compassion  on  them,  and  healed  their  sick.  15  And 
when  even  was  come,  the  disciples  came  to  him,  saying.  The 
place  is  desert,  and  the  time  is  already  past;  send  the  multi- 
tudes away,  that  they  may  go  into  the  villages,  and  buy  them- 
selves food.  16  But  Jesus  said  unto  them.  They  have  no 
need  to  go  away;  give  ye  them  to  eat.  17  And  they  say 
unto  him.  We  have  here  but  five  loaves,  and  two  fishes.  18 
And  he  said.  Bring  them  hither  to  me.  19  And  he  commanded 
the  multitudes  to  sit  down  on  the  grass ;  and  he  took  the  five 
loaves,  and  the  two  fishes,  and  looking  up  to  heaven,  he 
blessed,  and  brake  and  gave  the  loaves  to  the  disciples,  and 
the  disciples  to  the  multitudes.  20  And  they  all  ate,  and  were 
filled:  and  they  took  up  that  which  remained  over  of  the 
broken  pieces,  twelve  baskets  full.  21  And  they  that  did  eat 
were  about  five  thousand  men,  besides  women  and  children. 

When  Jesus  learned  that  John  had  been  put  to  death, 
and  possibly  had  been  told  that  Herod  believed  John  was 
risen,  and  identified  Jesus  with  the  man  he  had  murdered, 
our  Lord  withdrew  from  the  scenes  where  multitudes  had 
been  attending  his  ministry  to  seek  in  seclusion  both  an 
opportunity  to  rest  with  his  disciples,  who  had  just  returned 
from  their  great  mission,  and  also  to  instruct  them^  in 
reference  to  his  own  person  and  work  and  approaching 
death.  He  entered  into  a  boat  and  crossed  to  the  northern 
shore  of  the  lake  to  a  desert  place  where  he  might  be  un- 
interrupted. However,  when  the  crowds  heard  where  he 
was  they  followed  him  from  all  the  neighboring  cities;  his 
heart  was  touched  with  compassion;  he  healed  their  sick 
and   then  he  performed  what  is  often  regarded  as  his 


114  THE  WITHDRAWAL      Matt.  14:  13-21 

most  remarkable  miracle.  With  five  loaves  and  two  fishes 
he  fed  five  thousand  men,  besides  women  and  children. 
It  is  the  one  miracle  which  is  recorded  in  all  the  four 
Gospels.  Here  for  the  first  time  the  story  of  Matthew 
unites  with  that  of  John.  The  fact  is  not  of  great  im- 
portance until  we  remember  that  in  the  latter  Gospel  an 
interpretation  is  given  and  the  meaning  of  the  miracle  is 
set  forth  in  the  sermon  which  our  Lord  delivers,  subsequent 
to  the  miracle,  when  he  declares  himself  to  be  "the  bread 
of  life."  The  account  in  Matthew  reveals  the  deep  sym- 
pathy of  our  Lord  and  his  divine  power;  but  read  in  the 
light  of  the  Fourth  Gospel  the  miracle  becomes  a  parable 
concerning  his  person  and  work.  It  illustrates  his  saying, 
'T  am  the  bread  of  life:  he  that  cometh  to  me  shall  not 
hunger,  and  he  that  believe th  on  me  shall  never  thirst." 
The  multitudes  did  not  understand  the  truth  thus  de- 
picted; nor  was  it  then  disclosed  to  his  disciples,  but  to 
every  follower  of  Christ  to-day  this  record  brings  among 
others  the  following  familiar  and  important  messages: 

(1)  We  must  seek  to  relieve  the  physical  wants  of  men, 
but  we  must  be  more  concerned  still  with  their  deeper 
spiritual  needs,  of  which  the  hunger  and  thirst  of  that 
fainting  multitude  were  symbolic. 

(2)  We  must  believe  that  Jesus  Christ  can  supply  these 
needs  of  the  soul,  this  hunger  of  the  heart,  this  fainting  for 
spiritual  food.  It  is  the  divine  Christ  who  foresaw  his 
rejection  and  death;  it  is  the  Christ  who  was  crucified  and 
who  rose  again  who  alone  can  supply  this  need.  Jesus  did 
feed  a  multitude  by  the  sea,  but  his  real  mission  was  to 
give  his  life  for  the  salvation  of  the  world. 

(3)  Faith  is  the  condition  of  receiving  the  life  which 
Christ  provides.  One  must  identify  himself  with  this 
Saviour  if  he  is  to  find  the  satisfaction  which  is  promised; 
as  Jesus  declared  we  must  "eat  the  flesh  of  the  Son  of  man 
and  drink  his  blood."  There  must  be  an  appropriation  of 
the  grace  which  Christ  supplies  for  every  need.  There 
must  be  a  dependence  upon  him  for  tha  satisfaction  of 
every  spiritual  want. 

(4)  Christ  expects  his  followers  to  help  him  in  the  work 
and  to  bear  the  truth  concerning  himself  to  all  the  world, 


Matt.  14:22-24       WALKING  ON  THE  SEA  115 

even  as  of  old  he  bade  the  disciples  bear  to  the  multitudes 
the  broken  bread.  Faith  naturally  results  in  a  desire  to 
share  and  not  simply  to  keep.  The  Gospel  message  is  a 
trust.  The  messengers  of  the  King  must  be  eager  to 
complete  his  work. 

(5)  The  blessing  of  Christ  preceded  and  seems  to  have 
produced  the  miracle.  It  is  certain  that  his  blessing  can 
secure  great  results  from  the  simplest  efforts  in  his  service. 
When  we  hesitate  because  conscious  that  our  gifts  are  small 
and  our  endeavors  are  weak,  we  must  remember  the 
five  loaves  and  the  two  fishes  which  were  offered  to  the 
Lord  and  which  he  used  to  feed  the  multitude. 

(6)  W^e  must  be  ready  also  to  carry  out  his  commands 
and  to  obey  his  suggestions.  It  required  the  obedience  of 
faith  on  the  part  of  the  disciples  to  become  real  assistants 
in  that  great  work  of  grace.  If  we  expect  our  efforts  to  be 
blessed,  we  also  must  both  trust  and  obey. 

(7)  W^e  must  be  careful  also  as  to  the  fragments  and 
allow  nothing  to  be  wasted  of  all  that  our  Lord  provides 
for  body,  or  mind,  or  soul.  We  must  treat  with  contempt 
nothing  which  he  gives  however  small.  The  fragments  in 
reference  to  which  Jesus  gave  such  careful  commands  were 
not  the  crumbs  left  by  the  eaters,  but  the  portions  which 
had  been  broken  by  Christ  and  his  disciples.  They  were 
to  be  kept  to  supply  future  needs,  but  they  also  would  be 
for  days  to  come  reminders  of  the  miraculous  power  of 
their  Lord.  There  are  many  suggestions  both  in  the 
written  word  and  in  our  daily  experiences  to  remind  us  of 
the  grace  of  our  Lord;  but  none  is  more  important  than 
the  memorial  feast  which  he  ordained,  at  which,  as  we 
partake  of  the  broken  bread,  we  are  reminded  anew  of  his 
body  which  was  broken  for  us,  and  of  the  life  he  has  given 
that  we  by  faith  in  him  may  truly  live. 

3.     JESUS  WALKS  ON  THE  WATER.     CIi.  14  :  22-36 

22  Aud  straightway  he  constrained  the  disciples  to  enter 
into  the  boat,  and  to  go  before  him  unto  the  other  side,  till  he 
should  send  the  multitudes  away.  23  And  after  he  had  sent 
the  multitudes  away,  he  went  up  into  the  mountain  apart  to 
pray:    and  when  even  was  come,  he  was  there  alone.     24 


116  THE  WITHDRAWAL     Matt.  14:  25-36 

But  the  boat  was  now  in  the  midst  of  the  sea,  distressed  by 
the  waves ;  for  the  wind  was  contrary.  25  And  in  the  fourth 
watch  of  the  night  he  came  unto  them,  walking  upon  the  sea. 
26  And  when  the  disciples  saw  him  walking  on  the  sea,  they 
were  troubled,  saying.  It  is  a  ghost;  and  they  cried  out  for 
fear.  27  But  straightway  Jesus  spake  unto  them,  saying.  Be 
of  good  cheer;  it  is  I;  be  not  afraid.  28  And  Peter  answered 
him  and  said.  Lord,  if  it  be  thou,  bid  me  come  unto  thee  upon 
the  waters.  29  And  he  said.  Come.  And  Peter  went  down 
from  the  boat,  and  walked  upon  the  waters  to  come  to  Jesus. 
30  But  when  he  saw  the  wind,  he  was  afraid;  and  beginning 
to  sink,  he  cried  out,  saying.  Lord,  save  me.  31  And  imme- 
diately Jesus  stretched  for&  his  hand,  and  took  hold  of  him, 
and  saith  imto  him,  O  thou  of  little  faith,  wherefore  didst 
thou  doubt?  32  And  when  they  were  gone  up  into  the  boat, 
the  wind  ceased.  33  And  they  that  were  in  the  boat  wor- 
shipped him,  saying.  Of  a  truth  thou  art  the  Son  of  God. 

34  And  when  they  had  crossed  over,  they  came  to  the  land, 
unto  Gennesaret.  35  And  when  the  men  of  that  place  knew 
him,  they  sent  into  all  that  region  round  about,  and  brought 
unto  him  all  that  were  sick;  36  and  they  besought  him  that 
they  might  only  touch  the  border  of  his  garment:  and  as 
many  as  touched  were  made  whole. 

It  would  be  difficult  to  imagine  a  more  beautiful  sheet 
of  water  than  that  which  is  known  as  the  Sea  of  Galilee. 
Of  course,  it  is  not  a  sea  but  a  lovely  inland  lake.  It  is 
only  about  thirteen  miles  in  length  and  seven  miles  in 
breadth.  Its  clear  water  is  supplied  and  again  drained  by 
the  river  Jordan.  It  lies  six  hundred  and  fifty  feet  below 
the  level  of  the  sea,  and  to  the  north  rises  the  summit  of 
Mount  Hermon,  which  is  clad  in  perpetual  snows.  Be- 
cause of  such  a  situation  great  currents  of  air  frequently 
roll  down  from  the  surrounding  hills  and  sweep  the 
surface  of  the  lake  with  sudden  and  fierce  storms.  It  was 
in  such  a  tempest  that  the  disciples  were  found  on  that 
night  when  Jesus  was  seen  walking  toward  them  upon  the 
surface  of  the  water.  This  was  a  striking  and  marvelous 
miracle.  Many  have  denied  its  reality.  There  is  no  reason, 
however,  for  doubt.  It  is  attested  by  Mark  and  John. 
In  neither  of  these  accounts,  however,  does  the  form  of 
Jesus  appear  more  majestic  and  more  kingly.  He  had 
commanded  his  followers  to  precede  him  across  the  lake 


Matt.  14;  22-36       WALKING  ON  THE  SEA  117 

while  he  remained  to  dismiss  the  multitudes  which  he  had 
fed  with  the  five  loaves.  At  nightfall  he  had  gone  up  on 
the  hillside  to  pray.  In  the  deepening  darkness  the  dis- 
ciples were  faced  by  a  raging  wind.  During  the  long 
hours  they  struggled  wearily  at  the  oars  and  with  little 
progress.  Suddenly  they  saw  Jesus  drawing  near  "walking 
upon  the  sea" ;  his  appearance  awakened  more  terror  than 
the  storm  and  "they  cried  out  for  fear";  but  his  word  of 
cheer  brought  relief  and  confidence,  so  that  Peter  asked 
permission  to  come  to  his  Master  likewise  walking  upon 
the  waters.  Matthew  alone  records  this  incident  of  the 
faith  and  the  failure  of  Peter.  He  tells  us  of  his  bold  at- 
tempt, of  his  rising  fear,  his  peril,  his  rescue,  and  his 
return  to  the  boat  with  the  Master,  and  then  describes  the 
stilling  of  the  storm  and  the  worship  offered  to  Jesus  as 
the  Son  of  God.  The  whole  picture  reveals  the  One  whom 
Matthew  continually  paints  as  the  universal  King,  the 
"Ruler  of  all  nature." 

It  is  not  strange  that  so  striking  a  story  has  been  in- 
terpreted by  Christians  as  symbolizing  their  spiritual 
experiences.  It  certainly  is  true  that  obedience  to  Christ 
does  not  secure  freedom  from  the  storms  and  tempests 
and  trials  of  life.  He  had  commanded  the  disciples  to 
cross  the  sea  for  he  knew  that  it  would  be  better  for  them 
than  to  remain  among  the  crowds  who  had,  as  John 
declares,  such  wrong  conceptions  of  his  person  and  work. 
The  place  of  storm  and  trial  is  often  the  place  of  greatest 
moral  security. 

It  is  also  true  that  the  followers  of  Christ  can  always 
believe  in  his  presence  amidst  the  night  and  the  storms. 
This  is  perhaps  the  supreme  lesson  in  the  story.  At  first  the 
Lord  may  not  be  recognized;  the  form  in  which  he  comes 
may  even  increase  our  fear,  but  his  word  however  voiced 
brings  hope  and  even  in  the  midnight  and  the  tempest 
the  assurance  of  his  presence  brings  confidence  and  peace. 

The  experience  of  Peter  may  illustrate  how  faith  can 
triumph  over  all  obstacles,  how  doubt  brings  disaster,  and 
how  Christ  is  ever  ready  to  save.  It  was  not  mere  pride 
and  presumption  which  led  Peter  to  attempt  to  walk  on 
the  sea;    it  was  simply  the  response  of  his  faith  to  the 


118  THE  WITHDRAWAL      Matt.  14:  22-36 

word  and  example  of  his  Lord.  He  was  not  rebuked  by 
Christ  for  his  request  but  for  his  unbelief.  To-day  our 
Lord  does  not  correct  his  followers  for  trying  to  imitate 
his  moral  purity  or  for  endeavoring  to  walk  as  he  walked, 
but  he  does  grieve  at  our  imperfect  faith.  It  is  when  we 
take  our  eyes  off  from  him  and  think  of  our  own  weakness, 
and  worry  about  our  temptations,  that  we  are  imperiled. 
He  must  regret  our  doubt  and  fear,  but  as  we  put  our  trust 
in  him  he  stretches  out  his  hand  and  by  a  touch  he  gives 
us  strength  to  walk  in  safety  by  his  side.  The  Christian 
life  is  a  continual  triumph  over  natural  tendencies  which 
would  draw  us  down.  To  walk  really  with  Christ  in  holiness 
and  purity  and  love  is  a  continual  miracle.  Christ  does  not 
rebuke  us  for  attempting  too  much,  but  for  trusting  him  too 
little;  and  even  when  our  faith  has  brought  us  to  a  posi- 
tion of  peril  or  of  shame,  he  is  ready  to  rescue  and  relieve. 

In  reviewing  this  surprising  miracle  which  Matthew  has 
given  in  such  fullness,  it  has  not  been  unusual  to  find  a 
symbol  of  the  truth  concerning  the  rejected  and  returning 
King  whom  Matthew  is  ever  throwing  into  such  bold 
relief.  As  Jesus  fed  the  five  thousand  and  then  went  up 
into  the  mountain  to  intercede  for  his  disciples  and  then 
came  walking  on  the  waves  to  rescue  them  and  bring  them 
peace,  so  Christ  having  offered  himself  to  the  world  as  "the 
bread  of  life"  has  ascended  to  intercede  for  us;  and  some 
day  he  will  come  again ;  even  now  he  may  be  drawing 
near;  over  all  the  turmoil  and  distress  of  nations  he  may 
be  making  his  majestic  approach,  and  when  he  appears 
the  night  will  end  and  all  the  storms  will  cease. 

The  obvious  purpose  of  the  miracle  was  to  relieve  the 
disciples  from  fear  and  danger,  and  to  give  ihem  ground 
for  a  larger  trust  in  their  Master.  If,  however,  we  are 
seeking  for  symbols,  surely  the  closing  paragraph  of  the 
story  is  a  picture  of  the  present  ministry  of  Christ;  amid 
the  thronging  multitudes  of  sufTering  men  he  is  standing 
to-day,  a  presence  unseen  but  real,  full  of  compassion  and 
ready  to  relieve  the  moral  and  spiritual  ills  of  those  who 
put  forth  the  hand  of  faith;  even  though  their  trust  is 
weak  and  they  touch  but  the  border  of  his  garment,  as 
many  as  touch  are  healed. 


Matt.  15:  1-20   REBUKING  FORMALISM  119 


4.     CEREMONIAL  AND  REAL  DEFILEMENT. 
Ch.  15  :  1-20 

1  Then  there  come  to  Jesus  from  Jerusalem  Pharisees 
and  scribes,  saying,  2  Why  do  thy  disciples  transgress  the 
tradition  of  the  elders?  for  they  wash  not  their  hands  when 
they  eat  bread.  3  And  he  answered  and  said  unto  them,  Why 
do  ye  also  transgress  the  commandment  of  God  because  of 
your  tradition?  4  For  God  said,  Honor  thy  father  and  thy 
mother:  and.  He  that  speaketh  evil  of  father  or  mother,  let 
him  die  the  death.  5  But  ye  say,  Whosoever  shall  say  to  his 
father  or  his  mother.  That  wherewith  thou  mightest  have  been 
profited  by  me  is  given  to  God;  6  he  shall  not  honor  his  father. 
And  ye  have  made  void  the  word  of  God  because  of  your  tra- 
dition. 7  Ye  hypocrites,  well  did  Isaiah  prophesy  of  you, 
saymg, 

8  This  people  honoreth  me  with  their  lips ; 
But  their  heart  is  far  from  me. 

9  But  in  vain  do  they  worship  me. 

Teaching  as  their  doctrines  the  precepts  of  men. 

10  And  he  called  to  him  the  multitude,  and  said  unto  them, 
Hear,  and  understand:  11  Not  that  which  entereth  into  the 
mouth  defileth  the  man;  but  that  which  proceedeth  out  of  the 
mouth,  this  defileth  the  man.  12  Then  came  the  disciples, 
and  said  unto  him,  Knowest  thou  that  the  Pharisees  were 
offended,  when  they  heard  this  saying?  13  But  he  answered 
and  said.  Every  plant  which  my  heavenly  Father  planted  not, 
shall  be  rooted  up.  14  Let  them  alone :  they  are  blind  guides. 
And  if  the  blind  guide  the  blind,  both  shall  fall  into  a  pit.  15 
And  Peter  answered  and  said  unto  him.  Declare  unto  us  the 
parable.  16  And  he  said,  Are  ye  also  even  yet  without  under- 
standing? 17  Perceive  ye  not,  that  whatsoever  goeth  into  the 
mouth  passeth  into  the  belly,  and  is  cast  out  into  the  draught? 
18  But  the  things  which  proceed  out  of  the  mouth  come  forth 
out  of  the  heart;  and  they  defile  the  man.  19  For  out  of  the 
heart  come  forth  evil  thoughts,  murders,  adulteries,  fornica- 
tions, thefts,  false  witness,  railings:  20  these  are  the  things 
which  defile  the  man;  but  to  eat  with  imwashen  hands  defil- 
eth not  the  man. 

No  sooner  has  Jesus  crossed  to  the  scenes  of  his  earlier 
labors  on  the  west  side  of  the  lake  than  the  Pharisees  and 


120  THE  WITHDRAWAL       Matt.  15:  1-20 

other  religious  leaders  from  Jerusalem  make  a  bitter  attack 
upon  him.  They  declare  that  his  disciples  did  not  wash 
their  hands  when  they  ate  bread.  They  did  not  mean  that 
their  hands  were  actually  unclean,  but  that  the  com- 
panions of  Jesus  had  neglected  the  ceremonial  washing 
which  Jewish  tradition  required.  The  charge  may  seem 
trivial.  In  fact  there  is  something  ludicrous  in  the  picture 
of  distinguished  teachers  making  the  long  trip  from  Jeru- 
salem solemnly  to  prefer  such  a  charge  against  a  great 
Prophet  whose  words  and  works  were  filling  the  land  with 
wonder.  However,  to  the  mind  of  the  Pharisees,  the 
traditions  of  the  elders  were  matters  of  great  importance. 
These  traditions  consisted  in  the  collected  interpretations 
of  the  Old  Testament  law  which  had  been  given  by  the 
rabbis.  They  had  come  to  be  regarded  as  of  more  im- 
portance and  authority  than  the  law  itself.  To  neglect 
these  traditions  was  to  these  old  formalists  the  most 
serious  of  sins.  This  particular  requirement  as  to  the 
washing  of  the  hands  before  partaking  of  food  was  for 
some  reason  regarded  as  peculiarily  sacred.  The  story  is 
told  of  an  imprisoned  rabbi  who  was  allowed  the  most 
meager  amount  of  bread  and  water  for  his  daily  ration, 
that  he  used  the  water  for  bathing  his  hands  instead  of 
drinking  it,  saying  that  he  had  rather  die  than  transgress 
the  institutions  of  his  ancestors. 

This  charge  gave  to  Jesus  an  opportunity  for  rebuking 
the  Pharisees,  and  also  for  showing  the  difference  between 
ceremonial  and  real  defilement;  between  that  which  is 
spiritual  and  that  which  is  material;  between  purity  of  the 
soul  and  the  observance  of  a  form;  between  true  religion 
and  false. 

The  Pharisees  had  accused  the  disciples  of  acting  con- 
trary to  a  human  tradition.  Jesus  shows  that  it  may  be 
possible  in  obeying  human  tradition  to  transgress  divine 
law.  He  cites  an  instance  of  what  seems  to  have  been  a 
common  practice  among  the  Pharisees.  According  to  an 
accepted  tradition,  if  one  pronounced  over  any  property  the 
word  "Corban,"  which  means  a  "gift,"  this  property  was 
regarded  as  dedicated  to  God.  No  matter  how  thought- 
lessly or  deceitfully  the  word  might  have  been  spoken, 


Matt.  15:  1-20   REBUKING  FORMALISM  121 

the  vow  must  be  kept.  Even  though  a  father  or  mother 
was  in  need  of  food,  they  might  be  allowed  to  starve  but 
the  oath  could  not  be  broken.  It  is  even  suggested  that  a 
son  might  use  such  devoted  possessions  for  his  own  com- 
fort and  enjoyment;  but  the  law  of  God  which  required 
one  to  honor  his  father  and  his  mother  might  freely  be  set 
aside  in  order  that  the  tradition  of  men  might  be  sacredly 
observed.  Jesus  declares  that  this  is  the  very  essence  of 
hypocrisy.  He  reminds  the  Pharisees  that  scrupulous 
observance  of  religious  forms  may  be  accompanied  by 
utter  disregard  of  moral  law.  This  has  been  the  peril  of 
formalists  and  ritualists  and  hypocrites  of  all  ages.  In 
condemning  the  Pharisees  Jesus  quotes  an  appropriate 
passage  from  the  prophet  Isaiah:  'This  people  honoreth 
me  with  their  lips;  but  their  heart  is  far  from  me.  But  in 
vain  do  they  worship  me,  teaching  as  their  doctrines  the 
precepts  of  men." 

During  this  discussion  with  the  Pharisees  a  crowd 
gathered.  Jesus  turned  to  them  with  the  significant 
words  involving  the  whole  principle  at  stake,  "Not  that 
which  entereth  into  the  mouth  defileth  the  man;  but  that 
which  proceedeth  out  of  the  mouth,  this  defileth  the  man." 
The  Pharisees  had  believed  that  the  touch  of  a  hand  which 
was  unceremonially  clean  would  defile  the  food  which 
would  in  turn  render  the  eater  unclean.  Jesus  suggested 
that  the  serious  matter  is  not  such  ceremonial  defilement 
but  the  uncleanness  which  results  from  evil  thought  and 
from  the  impure  heart. 

It  is  easy  to  understand  why  the  Pharisees  were  scan- 
dalized at  such  teaching.  It  seemed  to  run  counter  to  the 
precepts  of  Moses  in  reference  to  clean  and  unclean  food 
and  so  to  contradict  all  the  elaborate  interpretations  im- 
posed by  Jewish  traditions.  The  anger  of  the  Pharisees 
was  reported  to  our  Lord,  but  he  at  once  replied  that 
his  followers  need  have  no  concern.  Men  who  are  guilty 
of  such  hypocrisy  were  evidently  not  plants  of  the  divine 
planting  and  they  would  surely  be  rooted  up.  These 
boasted  teachers  were  like  blind  men  who  were  attempting 
to  guide  the  blind;  both  they  and  their  followers  were 
certain  to  come  to  grief. 


122  THE  WITHDRAWAL     Matt.  15:21-28 

Peter  turns  to  ask  a  fuller  explanation  of  the  statement 
which  Jesus  had  made.  The  Master  at  first  rebukes  him 
for  his  lack  of  spiritual  perception,  but  proceeds  to  explain 
most  clearly  that  real  uncleanness  is  not  a  matter  of  the 
body,  but  of  the  spirit,  or  only  of  the  body  as  directed  by 
the  spirit.  The  only  actual  defilement  is  that  of  the  soul. 
**A  man  is  not  made  unclean  by  that  which  entereth  into 
his  mouth  but  by  that  which  proceeds  from  his  heart!" 
A  man  cannot  be  polluted  by  eating  that  which  is  cere- 
monially unclean,  but  only  by  thinking  and  doing  that 
which  is  morally  impure.  To  men  of  the  present  age  such 
teaching  may  seem  elementary.  There  is  need,  however, 
for  its  emphasis  and  for  a  new  insistence  upon  reality  in 
religion  and  upon  distinguishing  between  what  is  formal 
and  what  is  essential,  between  what  is  external  and  what 
is  vital.  To  the  Pharisees  the  teaching  was  revolutionary. 
It  was  a  disclosure  of  their  hypocrisy;  it  was  a  defiance 
of  their  proud  claims;  it  was  a  defeat  of  their  endeavor 
to  discredit  Jesus.  It  brought  the  conflict  between  him 
and  the  rulers  to  a  climax.  It  is  not  strange  that  he  deemed 
it  necessary  to  withdraw  from  Galilee  and  to  enter  the 
Gentile  territory  near  to  Tyre  and  Sidon. 

5.     FAITH  TRIED  AND  TRIUMPHANT.     Ch.  15  :  21-28 

21  And  Jesus  went  out  thence,  and  withdrew  into  the  parts 
of  Tyre  and  Sidon.  22  And  behold,  a  Canaanitish  woman 
came  out  from  those  borders,  and  cried,  saying,  Have  mercy 
on  me,  O  Lord,  thou  son  of  David;  my  daughter  is  grievously 
vexed  with  a  demon.  23  But  he  answered  her  not  a  word. 
And  his  disciples  came  and  besought  him,  saying.  Send  her 
away;  for  she  crieth  after  us.  24  But  he  answered  and  said, 
I  was  not  sent  but  unto  the  lost  sheep  of  the  house  of  Israel. 

25  But  she  came  and  worshipped  him,  saying.  Lord,  help  me. 

26  And  he  answered  and  said,  It  is  not  meet  to  take  the 
children's  bread  and  cast  it  to  the  dogs.  27  But  she  said. 
Yea,  Lord:  for  even  the  dogs  eat  of  the  crumbs  which  fall 
from  their  masters'  table.  28  Then  Jesus  answered  and  said 
unto  her,  O  woman,  great  is  thy  faith:  be  it  done  unto  thee 
even  as  thou  wilt.  And  her  daughter  was  healed  from  that 
hour. 

Only  once  during  his  earthly  ministry  did  Jesus  leave 


Matt.  15:21-28       TRIUMPHANT  FAITH  123 

the  land  of  his  birth.  It  was  in  those  days  when  he  wished 
to  avoid  both  the  opposition  of  his  enemies  and  the  in- 
terruption of  the  crowds  in  order  that  he  might  find  quiet 
and  retirement  in  which  to  teach  his  disciples  the  great 
truths  they  were  to  proclaim  after  his  rejection  and  death 
which  he  now  saw  clearly  approaching.  He  withdrew 
across  the  border  of  Galilee  "into  the  parts  of  Tyre  and 
Sidon."  There  he  is  met  by  a  woman  whose  trust  in  him 
is  so  surprising  that  she  wins  from  our  Lord  the  word  of 
unique  praise:  "O  woman,  great  is  thy  faith."  Jesus 
seldom  spoke  in  that  way  and  it  is  well  worth  inquiring 
what  it  was  in  the  faith  of  this  woman  which  he  regarded 
as  so  strange.  Of  course  it  is  notable  that  she  was  a 
Canaanitish  woman;  that  is,  one  who  in  modern  speech 
would  be  called  a  heathen.  She  may  have  known  litde  of 
the  religion  of  Israel.  She  had  been  reared  among  the 
Gentiles.  She  had  never  seen  our  Lord  perform  a  miracle, 
yet  she  addressed  Jesus  as  the  true  Messiah,  and  asks  him 
to  heal  her  daughter  who  is  grievously  vexed  with  a  demon. 
It  is  remarkable  that  a  stranger  and  a  foreigner  should 
have  made  such  a  difficult  request.  However,  these  are 
not  the  circumstances  which  distinguish  her  faith. ^  Its 
greatness  lies  in  the  fact  that  when  it  was  tested,  it  stood 
the  test:  when  it  was  tried  it  was  triumphant. 

It  was  tested  first  by  the  silence  of  Jesus,  "He  answered 
her  not  a  word."  This  was  surprising.  She  had  heard  of 
the  sympathy  of  Christ,  and  of  his  willingness  to  help  and 
to  heal;  she  comes  to  him  with  her  broken  heart;  she 
pleads  for  a  daughter  "grievously  vexed  with  a  demon"; 
but  Jesus  makes  to  her  petition  no  reply.  It  is  like  the 
test  which  comes  to  the  followers  of  Christ  to-day  when, 
to  the  earnest  cry  of  their  hearts,  there  seems  to  be  no 
answer  and  no  response.  They  are  tempted  to  doubt  the 
efficacy  of  prayer  or  the  love  of  the  Master. 

The  silence  of  Jesus,  however,  does  not  still  the  cry  of 
this  eager  woman.  She  follows  Jesus  so  persistently  that 
the  disciples,  moved  by  a  selfish  desire  to  be  freed  from  the 
annoyance,  request  him  to  give  her  what  she  asks  and  to 
send  her  away.  Jesus  then  states  a  law  of  his  earthly 
ministry  which  would  render  it  apparently  impossible  for 


124  THE  WITHDRAWAL  Matt.  14:  1  to  16:  12 

him  to  grant  the  request  of  the  woman,  "I  was  not  sent 
but  unto  the  lost  sheep  of  the  house  of  Israel."  In  the  few 
years  allotted  for  his  task,  it  was  wise  and  necessary  that 
Jesus  should  confine  his  efTorts  to  a  limited  area  and  to 
the  people  best  prepared  for  his  mission.  It  was,  therefore, 
aside  from  his  immediate  purpose  to  perform  miracles  for 
people  of  other  lands.  Such  statements  concerning  the 
reign  of  law  are  used  in  modern  days  to  discourage  those 
who  have  faith  in  Christ,  and  particularly  such  as  trust 
in  his  willingness  and  power  to  answer  prayer.  The  woman 
does  not  pretend  to  explain  the  difficulty  involved.  She 
turns  to  Jesus  with  undiminished  fervor;  she  falls  before 
him  and  cries,  "Lord  help  me."  In  hours  of  great  need, 
men  who  are  troubled  by  the  problems  of  philosophy 
thus  turn  to  Christ  in  simple,  trustful  prayer. 

Jesus,  however,  repHes  in  words  which,  of  all  those  which 
ever  fell  from  his  lips,  seem  to  be  most  nearly  cruel.  The 
unkindness,  however,  was  not  real.  His  actual  love  must 
have  been  revealed  by  the  accents  of  his  voice,  "It  is  not 
meet  to  take  the  children's  bread  and  cast  it  to  the  dogs." 
This  might  have  seemed  a  heartless  reply  to  the  sorrowing 
mother,  but  she  saw  the  tender  irony  it  contained  and  also 
the  possible  promise  for  her  relief.  Jesus  seemed  to  be 
saying  that  his  own  people  who  had  rejected  him,  regarded 
the  Gentiles  as  dogs,  and  that  his  ministry  had  been  in- 
tended for  them  and  not  for  the  Gentiles.  He  uses, 
however,  the  word  which  implies  the  "little  dogs,"  which 
in  Eastern  lands  belong  to  the  household.  On  this  sugges- 
tion the  woman  seizes.  It  is  not  exactly  right  to  say  that 
she  "entraps  the  Master  in  his  words";  he  rather  points 
out  the  path  which  her  ready  wit  and  eager  faith  at  once 
followed,  "Yea,  Lord :  for  even  the  dogs  eat  of  the  crumbs 
which  fall  from  their  masters'  table."  She  admits  that 
she  is  a  Gentile  and  has  no  claim  upon  the  help  of  Christ; 
but  she  believes  that  the  granting  of  her  request  will  be 
no  real  departure  from  the  law  of  his  earthly  ministry. 
^\]P  gnggpgfcj  tl^gtjp^/pn  Gentilesjmay  receive  something 
from  hisoverfiowing  grace,_  In  fact,  sne  makesTier  humble 
position  the  very  ground  of  her  plea. 

Modern  followers  of  Christ  are  sometimes  tempted  to 


Matt.  15:29-37     MIRACLES  IN  DECAPOLIS  125 

cease  from  prayer  by  the  consciousness  of  their  own  un- 
worthiness.  True  faith,  however,  clings  to  Christ;  it 
places  no  confidence  in  self;  it  makes  personal  unworthiness 
a  plea  for  grace.  It  is  never  disappointed.  Thus  Jesus 
turns  to  the  woman  with  his  matchless  word  of  praise  and 
love,  "O  woman,  great  is  thy  faith:  be  it  done  unto  thee 
even  as  thou  wilt."  Her  faith  had  triumphed  over  all  the 
tests  "And  her  daughter  was  healed  from  that  hour."  Why, 
however,  did  Jesus  so  test  her  faith?  Not  to  discover  its 
quahty;  he  knew  that  in  advance,  but  that  it  might  be 
developed  and  that  his  disciples  and  the  multitude  might 
understand  the  conditions  on  which  her  request  was 
granted.  If  the  faith  of  a  Christian  is  tested  to-day  it  is 
not  that  the  Lord  may  learn  its  temper,  but  that  the 
relationship  of  the  believer  to  him  may  be  more  clearly 
defined;  that  the  faith  itself  may  be  developed,  and  that 
others  like  the  disciples  may  be  instructed,  and  still  others, 
like  the  multitude,  may  be  shown  the  willingness  of  Christ 
to  answer  and  reward  those  who  put  their  trust  in  him. 

6.     THE  MIRACLES  IN  DECAPOLIS.     Ch.  15  :  29-39 

29  And  Jesus  departed  thence,  and  came  nigh  unto  the  sea 
of  Galilee ;  and  he  went  up  into  the  mountain,  and  sat  there. 
30  And  there  came  unto  him  great  multitudes,  having  with 
them  the  lame,  blind,  dumb,  manned,  and  many  others,  and 
they  cast  them  down  at  his  feet;  and  he  healed  them:  31 
insomuch  that  the  multitude  wondered,  when  they  saw  the 
dumb  speaking,  the  maimed  whole,  and  the  lame  walking, 
and  the  blind  seemg:  and  they  glorified  the  God  of  Israel. 

32  And  Jesus  called  unto  him  his  disciples,  and  said,  I 
have  compassion  on  the  multitude,  because  they  continue 
with  me  now  three  days  and  have  nothing  to  eat:  and  I 
would  not  send  them  away  fasting,  lest  haply  they  faint  on 
the  way.  33  And  the  disciples  say  unto  him.  Whence  should 
we  have  so  many  loaves  in  a  desert  place  as  to  fill  so  great  a 
multitude?  34  And  Jesus  saith  unto  them.  How  many  loaves 
have  ye?  And  they  said.  Seven,  and  a  few  small  fishes.  35 
And  he  commanded  the  multitude  to  sit  down  on  the  ground; 
36  and  he  took  the  seven  loaves  and  the  fishes ;  and  he  gave 
thanks  and  brake,  and  gave  to  the  disciples,  and  the  disciples 
to  the  multitudes.  37  And  they  all  ate,  and  were  filled:  and 
they  took  up  that  which  remained  over  of  the  broken  pieces, 


126  THE  WITHDRAWAL     Matt.  15:  38,  39 

seven  baskets  full.  38  And  they  that  did  eat  were  four  thou- 
sand men,  besides  women  and  children.  39  And  he  sent 
away  the  multitudes,  and  entered  into  the  boat,  and  came 
into  the  borders  of  Magadan. 

Even  in  the  regions  of  Tyre  and  Sidon,  outside  the  border 
of  his  native  land,  Jesus  has  been  unable  to  escape  from 
the  crowds.  He  has  there  been  asked  to  perform  a  cure 
for  a  believing  woman  and  the  fame  of  the  miracle  has 
attracted  the  multitudes  so  that  he  now  journeys  with 
his  disciples  fartlier  to  the  east  and  the  south.  He  goes 
to  the  farther  shore  of  the  Sea  of  Galilee.  Yet  there  again 
he  is  soon  surrounded  by  "great  multitudes,"  having  with 
them  the  "lame,  blind,  dumb,  maimed,  and  many  others." 
He  has  not  come  with  the  purpose  of  performing  miracles. 
He  is  seeking  a  place  of  retirement  and  an  opportunity 
of  teaching  his  disciples,  but  his  comjmssion  never  fails. 
He  healed  them  "insomuch  that  the  nuiltitude  wondered 
when  they  saw  the  dumb  speaking,  the  maimed  whole, 
and  the  lame  walking,  and  the  blind  seeing."  It  was  a 
region,  the  inhabitants  of  which  were  largely  (rcn tiles. 
It  was  a  fitting  sequel  to  the  miracle  performed  just  pre- 
viously in  the  region  of  Tyre  and  Sidon  at  the  request  of 
a  Canaanitish  woman.  It  was  an  intimation  of  the  wider 
work  which  the  true  King  was  to  perform  among  all 
nations.  It  is  significant  that  as  he  heals  these  multitudes 
"they  glorified  the  God  of  Israel." 

It  is  this  fact  of  a  ministry  among  Gentiles  which  forms 
the  distinguishing  feature  of  the  great  miracle  which  Jesus 
now  proceeds  to  perform.  As  he  beholds  the  multitudes 
hungering  and  fainting,  he  supplies  them  food  by  multiply- 
ing for  their  need  seven  loaves  of  bread  and  a  few  small 
fishes.  There  are  those  who  imagine  that  this  is  but  an- 
other account  of  the  feeding  of  the  five  thousand.  It  is 
true  that  many  of  the  features  are  the  same.  In  both  cases 
Jesus  reveals  his  patient  compassion.  He  has  been  seeking 
for  retirement  with  his  disciples  but  when  the  crowds 
gather  about  him  he  sacrifices  his  own  plan  and  comfort; 
he  resumes  his  work  of  teaching  and  he  ministers  to  the 
bodies,  as  well  as  the  souls  of  those  who  have  thronged 
about  him.    We  should  notice  also  the  unbelief  of  the  dis- 


Matt.  16:  1-10     WARNING  AGAINST  LEAVEN  127 

ciples.  When  Jesus  suggests  the  need  of  food  they  seem 
to  have  forgotten  utterly  the  former  miracle.  Some  com- 
mentators insist  that  such  doubt  is  incredible  and  that 
this  portion  of  the  story,  at  least,  must  have  I)een  borrowed 
by  the  writer  from  the  former  narrative.  Some  of  us  are 
too  conscious  of  similar  unbelief  in  ourselves,  in  spite  of 
repeated  miracles  of  grace,  to  wonder  long  at  the  blindness 
of  the  apostles. 

In  both  miracles  we  note  the  abundant  supply  for  the 
hungry  multitudes  and  we  remember  the  message  of 
supreme  importance  which  Jesus  attached  to  the  miracle, 
namely,  that  he  himself  is  the  true  Bread  for  the  soul  and 
that  they  who  trust  in  him  shall  have  eternal  life.  It  is 
in  relation  to  this  symbolic  teaching  that  the  two  similar 
miracles  contain  their  slightly  differing  stiggestions.  The 
five  thousand  who  were  miraculously  fed  were  probably 
all  Jews;  among  the  four  thousand  were  probably  many 
Tjcntiles;  and  this  latter  miracle  may  be  an  intimation 
that  Jesus,  although  rejected  by  his  own  people,  is  to  give 
his  life  for  the  world  and  is  to  be  the  living  Bread  for  all 
nations. 

7.     THE  LEAVEN  OF  THE  PHARISEES  AND  OF 
THE  SADDUCEEvS.     Ch.  16  :  1-12 

1  And  the  Pharisees  and  Sadducees  came,  and  trying  him 
asked  him  to  show  them  a  sign  from  heaven.  2  But  he  an- 
swered and  said  unto  them,  When  it  is  evening,  ye  say,  11 
will  be  fair  weather:  for  the  heaven  is  red.  3  And  in  the 
morning,  //  will  be  foul  weather  to-day:  for  the  heaven  is 
red  and  lowering.  Ye  know  how  to  discern  the  face  of  the 
heaven ;  but  ye  cannot  discern  the  signs  of  the  tunes.  4  An 
evil  and  adulterous  generation  seeketh  after  a  sign;  and  there 
shall  no  sign  be  given  unto  it,  but  the  sign  of  Jonah.  And 
he  left  them,  and  departed. 

5  And  the  disciples  came  to  the  other  side  and  forgot  to 
take  bread.  6  And  Jesus  said  unto  them,  Take  heed  and 
beware  of  the  leaven  of  the  Pharisees  and  Sadducees,  7 
And  they  reasoned  among  themselves,  saying.  We  took  ro 
bread.  8  And  Jesus  perceiving  it  said,  O  ye  of  little  faith, 
why  reason  ye  among  yourselves,  because  ye  have  no  bread? 
9  Do  ye  not  yet  perceive,  neither  remember  the  five  loaves 
of  the  five  thousand,  and  how  many  baskets  ye  took  up?     10 


128  THE  WITHDRAWAL     Matt.  16:  11,  12 

Neither  the  seven  loaves  of  the  four  thousand,  and  how  many 
baskets  ye  took  up?  1 1  How  is  it  that  ye  do  not  perceive  that 
I  spake  not  to  you  concerning  bread?  But  beware  of  the  leaven 
of  the  Pharisees  and  Sadducees.  12  Then  understood  they 
that  he  bade  them  not  beware  of  the  leaven  of  bread,  but  of 
the  teaching  of  the  Pharisees  and  Sadducees. 

As  Jesus  returns  to  the  west  shore  of  the  lake  his  enemies 
again  assail  him  bitterly.  It  is  the  very  climax  and  final 
crisis  of  his  ministry  in  Galilee.  The  desperate  hostility 
of  the  rulers  is  evidenced  by  the  fact  that  a  coalition  has 
been  formed  by  the  Pharisees  and  Sadducees,  two  parties 
usually  violently  opposed  but  now  drawn  together  by 
their  common  hatred  of  Jesus.  They  "asked  him  to  show 
them  a  sign  from  heaven."  It  was  an  impertinence  and 
an  insult.  He  had  filled  the  land  with  wonder  at  his  signs. 
They  had  been  countless  in  number  and  of  many  kinds. 
They  had  been  sufficient  to  prove  him  to  be  the  Christ, 
the  predicted  Messiah.  Just  what  his  enemies  now  wished 
it  is  difficult  to  say;  possibly  some  voice  from  heaven, 
evidently  some  strange  portent  which  would  compel 
them  to  believe.  However,  to  ask  for  another  sign  is  a 
hypocritical  way  of  throwing  doubt  and  discredit  upon 
the  miracles  which  Jesus  already  has  performed,  and  of 
suggesting  that  his  enemies  are  quite  ready  to  accept  his 
claims  if  only  he  will  present  sufficient  proof. 

Jesus  replies  that  their  unbelief  is  not  due  to  lack  of 
evidence,  but  to  want  of  spiritual  discernment;  the  diffi- 
culty is  not  with  the  character  of  his  proofs,  but  with  the 
state  of  their  hearts.  They  were  wise  enough  to  see  in- 
dications of  good  or  bad  weather  in  a  golden  sunset  or  in  a 
lowering  morning,  but  in  all  the  gracious  works  of  Jesus 
they  were  too  stupid  to  see  the  signs  of  his  royalty  and  of 
the  nearness  of  his  Kingdom.  His  miracles  were  "the 
signs  of  the  time,"  the  indications  that  the  King  had  come. 
His  enemies  would  have  understood  these  signs  had  it  not 
been  that  their  sight  was  dimmed  by  sin,  and  their  hearts 
were  "adulterous"  in  their  disloyalty  to  God.  Jesus  again, 
as  on  a  former  occasion,  declares  that  only  one  distinct 
and  unique  sign  is  yet  to  be  given,  "the  sign  of  Jonah"; 
the  resurrection  of  Jesus,  prefigured  by  the  experience  of  the 


Matt.  16:  1-12     WARNING  AGAINST  LEAVEN  129 

great  prophet,  was  to  be  the  crowning  demonstration  of 
his  claims.  One  who  will  not  believe  in  Christ  in  view  of 
his  resurrection  is  self-condemned;  his  condition  is  hope- 
less, his  unbelief  is  fatal. 

As  Jesus  crosses  the  lake  with  his  disciples,  he  takes  oc- 
casion to  warn  them  against  the  false  teaching  of  the 
enemies  whose  demand  for  a  sign  had  revealed  their  true 
character.  "Take  heed  and  beware  of  the  leaven  of  the 
Pharisees  and  Sadducees."  According  to  Mark,  Jesus 
added  a  warning  against  the  "leaven  of  the  Herodians." 
As  afterwards  explained,  Jesus  used  "leaven"  as  a  symbol 
of  false  doctrine.  The  Pharisees  were  the  formalists  of 
the  day ;  they  reduced  religion  to  a  system  of  ceremonies, 
and  regarded  a  ritual  as  more  important  than  moral  law. 
The  Sadducees  were  rationalists  and  materialists;  they 
did  not  believe  in  resurrection,  or  angel,  or  spirit.  They 
were  like  those  of  the  present  day,  who  as  far  as  possible, 
deny  and  discredit  the  supernatural  in  revelation  and  in 
religion.  The  Herodians  may  represent  the  modern 
secularists ;  they  cared  little  for  religion ;  they  placed  their 
hopes  in  political  readjustment,  and  lived  for  the  prizes 
and  pleasures  of  the  world. 

Men  of  such  beliefs  and  sympathies  can  have  no  place  in 
their  hearts  for  Christ;  no  wonder  that  they  rejected  him, 
and  that  he  warned  his  disciples  against  them.  In  the 
present  day  the  Church  needs  to  be  guarded  against  the 
same  forms  of  false  teaching.  The  leaven  of  formalism 
and  materialism  and  worldiness  is  still  spreading  and 
against  its  insidious  influences  the  followers  of  Christ  need 
to  be  warned. 

The  disciples  failed  at  first  to  understand  what  Jesus 
meant.  They  thought  he  referred  to  literal  leaven,  or  to 
bread,  and  more  naturally,  as  they  had  provided  no  bread 
for  their  journey.  Jesus  reminds  them  of  the  two  miracles 
he  had  wrought  in  feeding  the  multitudes,  so  that  if  physical 
food  had  been  needed  he  could  have  supplied  that;  but 
he  was  concerned  about  the  more  important  matter  of 
spiritual  food.  He  was  thinking  of  the  false  teaching  to 
which  his  disciples  would  be  exposed.  Against  this  peril 
he  ever  wishes  his  disciples  to  be  warned. 


130  THE  PERSON  AND  WORK  Matt.  16:  13-20 


VIII.  The  Person  and  Work  of  the  King.  Chs.  16: 13 
to  17:27 

1.     JESUS  APPROVES  THE  CONFESSION  OF  PETER. 
Ch,  16  :  13-20 

13  Now  when  Jesus  came  into  the  parts  of  Caesarea 
Philippi,  he  asked  his  disciples,  saying,  Who  do  men  say  that 
the  Son  of  man  is?  14  And  they  said,  Some  say  John  the 
Baptist;  some,  Elijah;  and  others,  Jeremiah,  or  one  of  the 
prophets.  15  He  saith  unto  them.  But  who  say  ye  that  I 
am?  16  And  Simon  Peter  answered  and  said,  Thou  art  the 
Christ,  the  Son  of  the  living  God.  17  And  Jesus  answered 
and  said  unto  him,  Blessed  art  thou,  Simon  Bar- Jonah:  for 
flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my  Father 
who  is  in  heaven.  18  And  I  also  say  unto  thee,  that  thou  art 
Peter,  and  upon  this  rock  I  will  build  my  church;  and  the 
gates  of  Hades  shall  not  prevail  against  it.  19  1  will  give  unto 
tiiee  the  keys  of  the  kingdom  of  heaven :  and  whatsoever  thou 
shalt  bind  on  earth  shall  be  bound  in  heaven;  and  whatsoever 
thou  shalt  loose  on  earth  shall  be  loosed  in  heaven.  20  Then 
charged  he  the  disciples  that  they  should  tell  no  man  that  he 
was  the  Christ. 

At  Caesarea  Philippi,  in  the  secluded  regions  of  nortliern 
Galilee,  relieved  for  a  time  from  the  attacks  of  his  enemies 
and  the  interruptions  of  the  crowds,  Jesus  at  last  found  an 
opportunity  to  be  alone  with  his  disciples,  and  it  was  then 
that  he  reached  the  climax  of  his  teaching  concerning  his 
divine  Person.  It  was  then  also  that  he  began  his  teaching 
concerning  his  atoning  work. 

For  nearly  three  years,  by  parable  and  miracle,  by 
Scripture  reference  and  by  the  constant  messages  of  his 
daily  life,  Jesus  had  revealed  himself  to  his  disciples  as  the 
Messiah,  the  predicted  King,  the  Son  of  God.  To  discover 
how  far  they  had  learned  the  lesson,  or  to  impress  it  upon 
them  more  deeply,  he  asks  them  two  questions:  first,  "Who 
do  men  say  that  the  Son  of  man  is?"  Their  answer  is 
unsatisfactory  but  kindly.  They  might  have  replied  that 
many  regarded  Jesus  as  a  fanatic,  an  impostor,  even  a 
glutton  and  a  drunkard;    they  were  too  considerate  for 


M;ill.  16:  1.5-^0    I'l/II^R'S  CONI'liSSION  131 

ilia  I  ;  tlicy  replied  ilia  I  I  lie  men  of  I  lis  <lay  nt^arded  niin  an 
a  ^real  [iropiiet,  in  fad,  a  reincarnalion  of  one  of  (lut  ^reat- 
CHt  i)ropli<;ts.  It  Ih  exacliy  the  answer  llie  world  is  ^;ivinK 
to-day,  "JcsuH  was  a  man,  ihe  hesi  of  nutn,  a  man  who 
Hpoke  for  ( iod,  hnt  still  a  man."  Snch  a  re|)ly  did  nol  nieel 
tlie  ap|)roval  of  our  Lorrl;  il  nev(;r  docs;  and  ho  h(t  asks 
his  secfjnd  (juestion,  "linl  who  say  yt- that  I  am?"  Simon 
Pcte-r  answered,  and  he  spok(!  ff)r  his  fellow  disciples  and 
for  believers  in  all  a^^es,  "'I'hou  arl  I  he  ('hrisi,  I  lie  Son  of 
th(;  livin^i  (iod."  By  ihe  "Chrisl,"  the  "Anoinled  One," 
he  of  (ourse,  meant  the  predic  led  "Messiah,"  the  li(t- 
deemer,  I  Ik;  Saviour  of  the  world,  liy  "ihe  Son  of  f  iod" 
he  meant  all  those  words  roiild  si^,iiify  as  contrasted  with 
tin;  pro|<hets  anri  saints  of  all  a^es;  and  we  are  rij^hl  in 
taking  ihe  i>hrase  U|)on  our  lii>s  lo  denolc  a  H(Mn^(  who, 
wliile  truly  man,  is  truly  Ciod;  a  unif|U(-  licin^  to  whom  we 
can  |)ray,  in  whos<;  unseen  pres<'n(  (;  we  can  I  rust,  beforj; 
whom  each  of  uh  can  fall  and  exclaim,  as  did  Thomas, 
"My  Lord,  and  my  fiod."  ''"^ 

Jesus  rlid  nol  rebuke  'l'lK)mas;  and  here  he  |>rojjounceH| 
a  blessing  upon  f'eler.  This  bh.-ssin^  Iransforms  "Petc^r'n 
^^real  confession"  into  Christ's  ^reat  claim;  he  accepted 
the  liomaj<e,  and  de(  lared  that  only  divine  illuminalion 
(oiild  have  enahlerj  I'eler  lo  uller  ihese  words,  "Hl(!ss('<l 
art  ihou,  Simon  liar-Jonah:  for  llesh  and  blood  halh  not 
n.-v(raler|  it  unio  thee,  but  my  I-ather  who  is  in  heaven." 
Thus  I  lie  rieity  of  (!hrist  is  a  rjivinely  r(tv(;aled  truth;  if 
one  does  not  s<-'e  this  reality,  we.  are  not  to  despist?  him  and 
not  lo  ar^ue  with  liim;  we  can  pity,  we  can  pray  for  him; 
and  should  he,  like  I'eter,  continue  U>  listen  to  the  ^n.-at 
Wf^rds  and  lo  witness  the  i>,r('-n\  wr^rksof  C'hrisi,  and  should 
he  frjilow  th(;  Mastf.T  failhfiilly,  some  flay  he,  too,  luay  . 
come  to  worship  him.  '^""^ 

This  truth  is  also  a  fundamental  trulh,  "And  I  als^)  say 
unto  thee,  tliat  thou  art  Peter,  anrl  upon  this  rock  I  will 
build  my  church,"  not  merely  on  Peter,  but  a  I'eler  con- 
fessing the  dtrity  oi  ("hrist;  and  not  confessinj<  it  as  a 
cr^ndusion  of  his  own  reas^jn,  but  upon  P(Mer  conf(,'SHin^ 
his  acceptance  of  the  I  ruth  which  Cod  has  reveah-d  to  his 
w^ul.     U|>on  sucli  a  man,  and  su' h  men,  ili<-  C'luirch  was 


132  THE  PERSON  AND  WORK  Matt.  16:  21-28 

founded;  and  of  such  men  the  Church  of  all  ages  has  been 
composed.  Such  a  church,  too,  is  imperishable;  "the 
gates  of  Hades,"  i.  e.,  "death,"  the  entrance  to  the  under- 
world, "shall  not  prevail  against  it." 

To  such  as  confess  this  knowledge  of  Christ  he  gives  the 
power  of  opening  to  others  his  Kingdom  and  of  revealing 
to  them  what  is  permitted  and  what  is  forbidden  in  that 
Kingdom.  Such  possibly  is  the  meaning  of  the  further 
promise  which  Christ  gives  to  Peter,  before  he  forbids  him 
to  tell  others  the  truth  he  had  just  confessed.  Why  this 
strange  prohibition,  "Then  charged  he  his  disciples  that 
they  should  tell  no  man  that  he  was  the  Christ"?  Because 
the  multitude  was  not  yet  ready  for  that  truth,  they  would 
have  misunderstood  his  claims;  only  when  his  work  was 
complete,  only  then  his  disciples,  guided  by  his  Spirit, 
could  proclaim  the  truth  concerning  his  divine  Person. 

2.     JESUS  PREDICTS  HIS  DEATH  AND  RESURRECTION. 
Ch.  16  :  21-28 

21  From  that  time  began  Jesus  to  show  unto  his  disciples, 
that  he  must  go  unto  Jerusalem,  and  suffer  many  things  of 
the  elders  and  chief  priests  and  scribes,  and  be  killed,  and 
the  third  day  be  raised  up.  22  And  Peter  took  him,  and  be- 
gan to  rebuke  him,  saying.  Be  it  far  from  thee,  Lord:  this 
shall  never  be  unto  thee.  23  But  he  turned,  and  said  unto 
Peter,  Get  thee  behind  me,  Satan:  thou  art  a  stumblingblock 
unto  me:  for  thou  mindest  not  the  things  of  God,  but  the 
things  of  men.  24  Then  said  Jesus  unto  his  disciples,  If  any 
man  would  come  after  me,  let  him  deny  himself,  and  take  up 
his  cross,  and  follow  me.  25  For  whosoever  would  save  his 
life  shall  lose  it:  and  whosoever  shall  lose  his  life  for  my  sake 
shall  find  it.  26  For  what  shall  a  man  be  profited,  if  he  shall 
gain  the  whole  world,  and  forfeit  his  life?  or  what  shall 
a  man  give  in  exchange  for  his  life?  27  For  the  Son  of  man 
shall  come  in  the  glory  of  his  Father  with  his  angels;  and 
then  shall  he  render  unto  every  man  according  to  his  deeds. 
28  Verily  I  say  unto  you.  There  are  some  of  them  that  stand 
here,  who  shall  in  no  wise  taste  of  death,  till  they  see  the 
Son  of  man  coming  in  his  kingdom. 

The  two  fundamental  and  supreme  doctrines  of  Christi- 
anity are  the  truths  concerning  the  divine  Person  and  the 


Matt.  16:21-28    JESUS  PREDICTS  HIS  DEATH        133 

atoning  work  of  Jesus  Christ.  Other  truths  are  vital; 
others  are  inseparably  related  to  these ;  but  these  doctrines 
are  absolutely  essential ;  without  them  Christianity  would 
cease  to  be  a  distinct  religion,  if  it  continued  to  be  a  religion 
at  all.  When  at  Caesarea  Philippi  Jesus  had  brought  to  a 
climax  his  teaching  concerning  the  first  of  these  truths,  he 
"began  to  show  unto  his  disciples,  that  he  must  go  unto 
Jerusalem,  and  suffer  many  things  of  the  elders  and  chief 
priests  and  scribes,  and  be  killed,  and  the  third  day  be 
raised  up."  This  is  an  actual  beginning.  Before  this 
Jesus  has  made  veiled  allusions  to  the  cross.  Now,  how- 
ever, with  definiteness  and  clearness  he  states  the  cer- 
tainty and  necessity  of  his  death.  It  was  necessary  because 
of  the  divine  purpose  which  makes  the  death  of  Christ  the 
very  essence  of  his  atoning  work.  He  teaches  them  also  of 
his  resurrection,  although  this  they  seem  utterly  unable  to 
believe.  To  his  mind,  however,  it  is  the  certain,  glorious 
issue  of  all  he  is  to  endure. 

"And  Peter  took  him,  and  began  to  rebuke  him."  To 
the  mind  of  this  devoted  disciple  who  had  just  acknowl- 
edged Jesus  as  the  Christ,  the  prediction  of  death  seems 
like  a  confession  of  defeat,  a  contradiction  of  the  Messianic 
claim,  an  admission  unworthy  of  his  Lord. 

But  Jesus,  rebuked  by  Peter,  turns  to  rebuke  Peter. 
"Get  thee  behind  me,  Satan:  thou  art  a  stumblingblock 
unto  me:  for  thou  mindest  not  the  things  of  God,  but  the 
things  of  men."  These  words  are  serious,  but  not  quite  so 
severe  as  they  may  seem.  Jesus  does  not  mean  that  Peter 
is  really  satanic  and  depraved,  but  that  in  urging  Christ  to 
shrink  from  death  he  is  playing  the  part  of  the  Tempter 
and  is  siding  with  men,  not  with  God.  The  offense  of  the 
cross  has  never  ceased.  It  is  still  human  and  natural  to 
insist  that  the  death  of  Christ  was  not  necessary;  but 
"the  preaching  of  the  cross"  is  the  very  "wisdom  of  God" 
and  the  "power  of  God." 

Jesus  then  turns  to  his  disciples  and  declares  the  in- 
evitable law  of  Christian  life.  The  servant  is  not  above  his 
master,  and  if  the  King  is  to  be  crucified,  it  is  not  strange 
that  his  follower  must  also  bear  the  cross.  "If  any  man 
would  come  after  me,  let  him  deny  himself,  and  take  up 


134  THE  PERSON  AND  WORK  Matt.  16:  21-28 

his  cross,  and  follow  me."  The  death  of  Christ  will  avail 
for  none  but  those  who  are  willing  to  die  to  sin  and  self, 
and  to  follow  Christ  as  his  servants.  To  "deny  himself" 
does  not  mean  to  deny  something  to  himself,  but  to  re- 
nounce self.  To  "take  up  his  cross"  does  not  mean  to 
endure  some  little  or  great  irritation,  or  burden,  or  distress, 
but  to  go  to  the  place  of  crucifixion,  to  die.  Following 
Christ  involves  the  denial  and  the  death  of  self. 

The  result,  however,  is  a  larger,  fuller,  freer,  truer  life. 
This  is  what  Jesus  means  by  the  promise  which  he  adds, 
"For  whosoever  would  save  his  life  shall  lose  it:  and  who- 
soever shall  lose  his  life  for  my  sake  shall  find  it."  One 
who  suffers  for  the  sake  of  Christ  will  enjoy  eternal  life 
in  heaven;  this  is  true;  but  the  promise  is  of  a  present 
experience  as  well.  Jesus  is  not  urging  sacrifice  for  its  own 
sake,  but,  quite  definitely,  sacrifice  for  his  sake  and  the 
gospel's.  Such  sacrifice  results  in  the  enrichment  and  the 
enlargement  of  life,  and  in  the  enjoyment  of  all  that  is 
worthy  the  name  of  life.  To  lose  this  larger,  fuller  life, 
for  the  sake  of  all  the  pleasure,  or  sin,  or  satisfaction,  which 
the  world  has  to  ofTer,  would  be  folly,  "For  what  shall  a  man 
be  profited,  if  he  shall  gain  the  w^hole  world,  and  forfeit 
his  life?"  Should  he  make  such  a  tragic  bargain,  his  choice 
would  be  irrevocable;  life  could  never  be  regained,  for 
"What  shall  a  man  give  in  exchange  for  his  life"  if  that  life 
is  once  lost?  The  gain  or  the  loss  is  likewise  eternal. 
Ft)l!owing  Christ  involves  a  present  experience;  but  the 
issues  are  abiding,  and  the  full  realization  will  be  had  only 
when  Christ  returns  in  glory,  "For  the  Son  of  man  shall 
come  in  the  glory  of  his  Father  with  his  angels;  and  then 
shall  he  render  unto  every  man  according  to  his  deeds." 
Although  he  was  to  be  rejected  and  crucified  he  was  to 
rise  and  to  ascend,  and,  some  day,  to  reappear.  It  would 
be  far  better  for  one  to  endure  the  shame  and  scorn  of 
a  present  evil  world  than  to  be  excluded  from  the 
perfected  Kingdom  of  God  which  would  be  manifest  at 
the  glorious  reappearing  of  Christ.  This  coming  of  Christ 
is  the  third  great  theme  on  which  our  Lord  instructs 
the  disciples  while  at  Caesarea  Philippi.  His  coming  and 
Kingdom  were  to  be  the  hope  and  expectation  of  his 


Matt.  17:1-8     JESUS  IS  TRANSFIGURED  135 

followers,  as  indeed  they  have  been  of  the  Church  through 
all  the  centuries.  Some  of  his  immediate  followers  were 
to  catch  a  foregleam  of  the  glory,  not  many  days  after, 
when  they  saw  their  Lord,  with  Moses  and  Elijah,  in 
heavenly  splendor,  on  the  Mount  of  Transfiguration.  As 
Jesus  said  to  his  disciples,  "Verily  I  say  unto  you.  There  are 
some  of  them  that  stand  here,  who  shall  in  no  wise  taste 
of  death,  till  they  see  the  Son  of  man  coming  in  his 
kingdom." 

3.     JESUS  IS  TRANSFIGURED.     Ch.  17  :  1-8 

1  And  after  six  days  Jesus  taketh  with  him  Peter,  and 
James,  and  John  his  brother,  and  bringeth  them  up  into  a 
high  moimtain  apart:  2  and  he  was  transfigured  before  them; 
and  his  face  did  shine  as  the  sun,  and  his  garments  became 
white  as  the  light.  3  And  behold,  there  appeared  unto  them 
Moses  and  Elijah  talking  with  him.  4  And  Peter  answered, 
and  said  unto  Jesus,  Lord,  it  is  good  for  us  to  be  here:  if 
thou  wilt,  I  wiU  make  here  three  tabernacles;  one  for  thee, 
and  one  for  Moses,  and  one  for  Elijah.  5  While  he  was  yet 
speaking,  behold,  a  bright  cloud  overshadowed  them:  and 
behold,  a  voice  out  of  the  cloud,  saying.  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased ;  hear  ye  him.  6  And  when 
the  disciples  heard  it,  they  fell  on  their  face,  and  were  sore 
afraid.  7  And  Jesus  came  and  touched  them  and  said, 
Arise,  and  be  not  afraid.  8  And  lifting  up  their  eyes,  they 
saw  no  one,  save  Jesus  only. 

The  transfiguration  of  our  Lord,  while  he  prays  on  the 
slopes  of  Mount  Hermon,  is  closely  and  vitally  related  to 
the  teaching  he  has  been  giving  to  the  disciples  near  the 
villages  of  Csesarea  Philippi.  He  has  accepted  Peter's 
great  confession  as  to  his  divine  person,  and  now,  out  of  the 
heavenly  glory,  comes  the  voice  of  the  Father  saying, 
"This  is  my  beloved  Son."  He  has  taught  them  partic- 
ularly of  his  approaching  death;  and  now,  upon  the  moun- 
tain, Moses  and  Elijah  appear,  talking  with  him,  as  Luke 
affirms,  "of  his  decease  which  he  was  about  to  accomplish 
at  Jerusalem."  He  has  predicted  his  return  in  glory,  and 
now,  as  Peter  afterwards  declared,  he  gives  the  disciples  a 
foretaste  of  what  that  glory  would  be. 

Just  what  is  meant  by  the  statement,  "He  was  trans- 


136  THE  PERSON  AND  WORK      Matt.  17:  1-8 

figured  before  them,"  it  is  difficult  for  us  to  understand. 
It  is  surely  an  experience  quite  different  from  that  of  Moses 
on  the  mountain.  The  face  of  Moses  shone  with  a  re- 
flected light;  but,  in  the  case  of  Jesus,  a  glory  from  within 
bursts  forth  and  irradiates  his  whole  being,  until  not  only 
his  face,  but  his  very  garments  are  radiant  with  a  dazzling 
light.  Matthew  has  been  picturing  to  us  the  career  of  the 
King.  It  is  as  if  the  monarch  had  been  walking  in  disguise; 
only  occasionally  beneath  his  humble  garment  has  been 
revealed  a  glimpse  of  the  purple  and  the  gold.  Here,  for  an 
hour,  the  disguise  is  withdrawn  and  the  King  appears  in  his 
real  majesty  and  in  the  regal  splendor  of  his  divine  glory. 

Jesus  had  been  alone,  with  Peter,  James,  and  John,- 
when  the  startling  change  in  his  appearence  occurred; 
but  as  the  disciples  gazed  on  him  in  wonder  "Behold,  there 
appeared  unto  them  Moses  and  Elijah  talking  with  him." 
The  two  men  whose  departure  from  the  world  had  been 
veiled  in  mystery,  where  chosen  for  this  mysterious  return. 
Moses  is  commonly  supposed  to  represent  the  Law  and 
Elijah  the  Prophets;  both  had  pointed  forward  by  symbol 
and  prediction  to  the  atoning  work  of  Christ;  these  men 
could  speak  with  Jesus  intelligently  concerning  his  coming 
death.  Then,  too,  these  men  had  been  prepared  peculiarly, 
by  personal  experiences,  to  understand  the  grace  of  God, 
and  therefore,  they  best  of  all  could  comprehend  the  love 
of  God  in  the  gift  of  his  Son. 

"And  Peter  answered,"  that  is,  his  remark  was  called 
forth  by  the  startling  experience,  "Lord,  it  is  good  for  us 
to  be  here:  if  thou  wilt,  I  will  make  here  three  tabernacles; 
one  for  thee,  one  for  Moses,  and  one  for  Elijah."  Peter  was 
dazed  by  the  wonder  and  mystery  of  the  scene.  He  did 
not  know  what  to  say.  His  words  seem  absurd;  beings 
from  the  unseen  world  would  hardly  care  for  huts  on 
the  mountain  side;  it  would  not  be  a  kindness  long  to 
detain  here  on  earth  visitors  from  heaven.  However,  his 
suggestion  is  far  from  meaningless;  Peter  is  not  to  be 
ridiculed;  he  realized  the  blessedness  of  his  experience; 
however  clumsily  expressed,  his  desire  was  to  prolong  such 
an  ecstatic  vision;  in  spite  of  his  fear,  he  wished  to  con- 
tinue in  such  blissful  companionship. 


Matt.  17:  1-8    JESUS  IS  TRANSFIGURED  137 

Even  while  Peter  was  speaking,  a  bright  cloud  came  and 
overshadowed  them  all.  The  scene  was  about  to  end; 
but  first  there  came  out  of  the  cloud  the  voice  of  the  Father 
conveying  the  supreme  message  of  the  hour,  "This  is  my 
beloved  Son,  in  whom  I  am  well  pleased."  There  was 
no  need  of  detaining  Moses  and  Elijah.  He  had  come,  of 
whom  Moses  in  the  Law  and  the  Prophets  had  testified, 
even  Jesus,  the  divine  Son  of  God.  The  time  had  come 
when  those  who  wished  to  know  the  nature  and  will  and 
saving  grace  of  God,  could  find  them  completely  and 
finally  revealed  in  Jesus  Christ  his  Son. 

"And  when  the  disciples  heard  it,  they  fell  on  their  face, 
and  were  sore  afraid.  And  Jesus  came  and  touched  them 
and  said.  Arise,  and  be  not  afraid.  And  lifting  up  their 
eyes,  they  saw  no  one  save  Jesus  only."  They  needed  none 
other;  him  they  were  to  hear;  yet  for  a  time  the  heavenly 
light  grew  dim;  they  were  to  follow  him  into  the  dark 
valley  of  the  shadow  of  death;  but  they  could  never  forget 
the  vision  of  his  revealed  glory;  henceforth  he  was  to  them 
more  truly  than  ever  a  divine  Lord  and  the  coming  King. 

This  unique  experience  was  of  deep  significance  to  our 
Lord  himself.  It  prepared  him  for  the  pain  and  death  he 
so  soon  was  to  endure.  It  assured  him  again  of  his  divine 
sonship;  it  reminded  him  that  if  he  lost  his  life  he  would 
find  it,  if  he  endured  the  cross  he  would  surely  rise  from  the 
dead  and  meet  the  saints  of  old  in  a  state  of  glory,  in  a 
position  of  supreme  power. 

This  event  was  of  still  greater  significance  to  the  disciples. 
They,  too,  needed  to  be  prepared  for  the  experiences  which 
lay  before  them.  Their  belief  in  the  divine  nature  of  their 
Lord  was  strengthened  by  this  vision  of  his  glory;  the 
mysterious  predictions  of  his  death  and  resurrection  were 
confirmed  by  what  they  had  seen  and  heard ;  the  splendor 
of  his  final  coming  was  henceforth  more  real,  and  in  view 
of  its  certainty  they  were  more  ready  than  before  to  take 
up  the  cross  and  come  after  him. 

No  less  important  are  the  messages  for  his  followers  to- 
day. They  are  reminded  that  by  faith  in  him,  as  they  now 
behold  his  glory,  they  can  be  "transformed  into  the  same 
image,"  "transfigured,"  not  by  an  outward  imitation  of 


138  THE  PERSON  AND  WORK    Matt.  17:  9-13 

Christ  but  by  the  operation  of  an  inner  power  "even  as 
from  the  Lord  the  Spirit." 

So,  too,  we  see  predicted  more  clearly  the  circumstances 
of  his  future  appearing;  then  some,  who  like  Moses  have 
died,  and  whose  bodies  have  disappeared  in  burial,  will 
appear  in  bodies  deathless  and  immortal;  others  like 
Elijah,  who  never  died,  will  not  taste  of  death,  but  will 
be  transformed,  transfigured,  "in  a  moment,  in  the  twin- 
kling of  an  eye"  and  "be  caught  up  .  .  .  to  meet  the  Lord 
in  the  air" ;  but  the  splendor  of  the  scene  will  be  embodied 
and  centered  in  the  majestic  form  and  radiant  face  of  the 
returning,  triumphant  King. 

4.     JOHN  THE  BAPTIST  AND  ELIJAH.     Ch.  17  :  9-13 

9  And  as  they  were  coming  down  from  the  mountain,  Jesus 
commanded  them,  saying.  Tell  the  vision  to  no  man,  until 
the  Son  of  man  be  risen  from  the  dead.  10  And  his  disciples 
asked  him,  saying,  Why  then  say  the  scribes  that  EHjah  must 
first  come?  11  And  he  answered  and  said,  Elijah  indeed 
Cometh,  and  shall  restore  all  things:  12  but  I  say  unto  you, 
that  Elijah  is  come  already,  and  they  knew  him  not,  but  did 
unto  him  whatsoever  they  would.  Even  so  shall  tiie  Son  of 
man  also  suffer  of  them.  13  Then  understood  the  disciples 
that  he  spake  unto  them  of  John  the  Baptist. 

The  vision  of  their  transfigured  Lord  and  of  the  heavenly 
visitors  had  strengthened  and  inspired  the  three  apostles, 
but  it  was  not  intended  for  the  curious,  ignorant  crowds 
that  awaited  the  return  of  Jesus.  "As  they  were  coming 
down  from  the  mountain,  Jesus  commanded  them,  saying, 
Tell  the  vision  to  no  man,  until  the  Son  of  man  be  risen  from 
the  dead."  This  command  of  secrecy  is  similar  to  that 
given  to  those  whom  Jesus  had  healed  during  this  period 
of  retirement;  but  to  it  is  added  a  strange  limitation, 
"until  the  Son  of  man  be  risen  from  the  dead."  After  his 
resurrection  they  were  to  be  witnesses  of  his  divine  glory; 
but  for  such  testimony  they  were  not  yet  prepared,  nor 
would  it  have  been  understood  by  the  multitude.  A  report 
of  such  a  heavenly  vision  might  occasion  ridicule  or  result 
in  a  fanatical  uprising.  Only  those  who  believe  in  Christ 
are  pre])ared  for  a  full  revelation  of  his  divine  glory. 


Matt.  17:9-13       JOHN  THE  BAPTIST  139 

As  they  descended  the  mountains  the  minds  of  Peter 
and  James  and  John  were  full  of  questions  as  to  what  had 
been  meant  by  the  experiences  which  had  been  theirs, 
by  the  vision  of  their  transfigured  Lord  and  of  Moses  and 
Elijah.  As  the  transfiguration  had  been  a  foregleam  of  the 
coming  of  Christ  in  glor^s  it  called  to  their  remembrance 
a  prediction  concerning  the  coming  of  a  messenger  to  pre- 
pare the  way  for  the  King,  "And  his  disciples  asked  him, 
saying.  Why  then  say  the  scribes  that  Elijah  must  first 
come?"  The  question  was  occasioned  by  the  appearance  of 
Elijah  on  "the  holy  mountain."  There  was  a  popular 
expectation  that  this  great  prophet  would  prepare  the  way 
before  the  Messiah.  It  was  based  upon  the  closing  words 
of  Malachi:  "Behold,  I  will  send  you  Elijah  the  prophet 
before  the  great  and  terrible  day  of  Jehovah  come.  And  he 
shall  turn  the  heart  of  the  fathers  to  the  children,  and  the 
heart  of  the  children  to  their  fathers;  lest  I  come  and 
smite  the  earth  with  a  curse."  What  puzzled  the  disciples 
was  the  fact  that  Jesus  had  come  and  had  so  far  performed 
his  ministry  before  Elijah  had  appeared.  Jesus  explained 
to  them  that  the  prophecy  had  at  least  its  initial  fulfillment 
in  the  work  of  John  the  Baptist  who  had  come  "in  the  spirit 
and  power  of  Elijah."  He  had  turned  the  nation  back  to 
God  in  repentance  and  had  revived  the  hope  of  the  coming 
Messiah.  However,  as  Jesus  declared,  he  had  not  been 
recognized,  but  they  had  done  unto  him  "whatsoever  they 
would."  In  the  treatment  of  his  forerunner,  Jesus  foresaw 
what  he  himself  would  endure  as  the  predicted  King. 
As  Elijah  had  sufTered  at  the  hands  of  Ahab  and  Jezebel; 
as  John  had  been  murdered  by  Herod  and  Herodias,  so 
Jesus  was  to  be  rejected  by  the  Jews  and  crucified  by  the 
order  of  Pilate.  In  the  death  of  John,  Jesus  saw  a  portent  of 
his  own  approaching  sufferings  and  thus  clearly  predicted 
to  his  disciples  a  second  time  his  approaching  death, 
"Even  so  shall  the  Son  of  man  also  suffer  of  them."  Thus 
even  with  the  light  of  the  transfiguration  still  lingering  on 
his  countenance  did  Jesus  definitely  predict  his  crucifixion ; 
thus  too,  in  veiled  symbol,  does  he  refer  to  his  coming 
glory,  of  which  he  had  caught  a  foregleam  in  the  splend- 
ors of  "the  holy  mount." 


140  THE  PERSON  AND  WORK      Matt.  17:  14-20 

5.     JESUS  HEALS  THE  EPILEPTIC   BOY.     Ch.   17  :  14-20 

14  And  when  they  were  come  to  the  multitude,  there  came 
to  hun  a  man,  kneeling  to  him,  and  saying,  15  Lord,  have 
mercy  on  my  son:  for  he  is  epileptic,  and  suffereth  grievously; 
for  oft-times  he  falleth  into  the  fire,  and  oft-times  into  the 
water.  16  And  I  brought  him  to  thy  disciples,  and  they 
could  not  cure  him.  17  And  Jesus  answered  and  said, 
O  faithless  and  perverse  generation,  how  long  shall  I  be 
with  you?  how  long  shall  I  bear  with  you?  bring  him  hither  to 
me.  18  And  Jesus  rebuked  him;  and  the  demon  went  out 
of  him :  and  the  boy  was  cured  from  that  hour. 

19  Then  came  the  disciples  to  Jesus  apart,  and  said,  Why 
could  not  we  cast  it  out?  20  And  he  saith  unto  them.  Because 
of  your  little  faith :  for  verily  I  say  unto  you.  If  ye  have  faith 
as  a  grain  of  mustard  seed,  ye  shall  say  unto  this  mountain, 
Remove  hence  to  yonder  place;  and  it  shall  remove;  and 
nothing  shall  be  impossible  unto  you. 

When  the  artist  Raphael  painted  the  picture  of  the 
transfiguration  of  Jesus,  he  sketched  on  the  same  canvas 
this  scene  of  the  demoniac  boy  surrounded  by  the  nine 
disciples  at  the  foot  of  the  mountain.  Of  course  the  in- 
cidents occurred  on  different  days;  but  this  combination 
heightens  the  contrast  of  the  experience  of  Jesus  in  the 
splendors  of  the  mountain  summit  and  his  experience  amid 
the  shadows  of  human  sorrow  and  distress  which  he  entered 
on  the  plain  below.  It  was  not  the  first  time  he  had 
exchanged  heavenly  glory  for  earthly  gloom;  and  how 
majestically  he  bore  himself  amid  the  shadows!  Surely 
this  is  the  picture  of  a  King.  Matthew  has  omitted  many 
of  the  details  included  in  the  story  by  Mark;  but  the 
omissions  do  not  diminish,  they  rather  emphasize  the 
impression  of  royalty. 

There  is  the  distressed  father,  kneeling  as  a  suppliant  be- 
fore Jesus;  there  is  the  poor  boy  whose  disease  has  been 
occasioned  by  an  evil  spirit  or  has  been  the  occasion  for 
the  mastery  of  the  spirit;  there  are  the  disciples,  helpless 
in  their  imperfect  faith;  then  the  word  of  royal  command, 
the  rebuke  of  the  demon,  and  the  cure  is  complete. 

However,  there  is  deep  human  sympathy  in  the  heart  of 
the  King.  There  is  no  aloofness  in  his  manner.  He  is 
touched  by  the  anguish  of  the  father,  and  by  the  suffering 


Matt.  17: 22,  23         THE  EPILEPTIC  141 

of  the  boy,  but  most  of  all  he  is  troubled  by  the  unbelief 
which  has  needlessly  delayed  the  cure.  Never  does  Jesus 
appear  more  sensitive  to  the  lack  of  faith  by  which  his 
ministry  has  been  attended,  never  does  he  confess  more 
clearly  his  willingness  to  escape  from  such  surroundings. 
"0  faithless  and  perv^erse  generation,"  he  cries,  "how  long 
shall  I  be  with  you?"  The  unbelief  is  "perverse"  because 
it  is  due,  not  to  lack  of  evidence,  but  because  the  evidence 
has  been  rejected  or  neglected. 

Jesus  must  have  had  in  mind  the  multitude,  the  doubt- 
ing father,  and  the  hostile  Pharisees,  as  well  as  the  nine 
disappointed  disciples;  but  the  latter  did  not  seem  to 
perceive  any  rebuke  to  themselves  until  they  came  to 
Jesus  privately  and  were  told  definitely  that  their  failure 
has  been  due  to  their  "little  faith."  Yet  Jesus  adds  a  word 
of  gracious  promise  which  may  hearten  modern  disciples 
depressed  by  conscious  failure,  "If  ye  have  faith  as  a 
grain  of  mustard  seed,"  that  is,  real  trust,  however  small, 
"ye  shall  say  unto  this  mountain,  Remove  hence  to  yonder 
place;  and  it  shall  remove";  that  is,  any  obstacle  may 
be  overcome.  Jesus  is  speaking  in  Oriental  imagery,  and 
his  words  are  not  to  be  pressed  too  literally ;  nor  yet  when 
he  adds  "and  nothing  shall  be  impossible  unto  you." 
There  are  limitations  to  the  powers  granted  to  the  followers 
of  Christ;  yet  within  the  sphere  of  his^commands  and  com- 
mission, in  accomplishing  the  task  he  assigns,  in  bearing 
the  burdens  he  imposes,  nothing  is  impossible  to  those  who 
trust  and  obey. 

The  twenty-first  verse  is  omitted  by  the  Revisers;  it 
had  been  copied  from  the  Gospel  of  Mark  and  in  this 
sense  forms  a  real  part  of  the  message.  "This  kind  goeth 
not  out  save  by  prayer."  Let  our  faith  be  expressed  in 
believing  petition,  and  our  Master  will  have  no  occasion 
to  grieve  over  the  inefficiency  of  our  service. 

6.     JESUS  AGAIN  PREDICTS  HIS  DEATH. 
Ch.  17  ;22,  23 

22  And  while  they  abode  in  Galilee,  Jesus  said  unto  them, 
The  Son  of  man  shall  be  delivered  up  into  the  hands  of  men ; 
23  and  they  shall  kill  him,  and  the  third  day  he  shall  be  raised 
up.    And  they  were  exceeding  sorry. 


142  THE  PERSON  AN D  WUllK      Matt.  17:22,23 

For  the  last  time  Jesus  is  about  to  revisit  Capernaum. 
While  he  lingers  in  northern  Galilee  one  great  theme  oc- 
cupies his  thoughts  and  his  teaching.  It  is  his  death  which 
he  soon  is  to  suffer  at  Jerusalem.  He  has  spoken  of  it 
before,  and  with  increasing  definiteness;  here,  however,  he 
uses  a  novel  phrase,  "The  Son  of  man  shall  be  delivered 
upinto  the  hands  of  men;  and  they  shall  kill  him."  What 
is  this  ''delivered  up"?  It  was  formerly  translated  "be- 
trayed," and  suggested  such  treachery  as  that  of  Judas; 
this  betrayal  Jesus  clearly  foresaw  and  it  added  bitter 
drops  to  his  cup  of  coming  suffering.  More  probably  the 
word  here  refers  to  the  handing  over  of  Jesus  to  the  Roman 
authorities  to  be  crucified;  however,  there  may  be  even  an 
intimation  of  the  surrender  of  the  Son  by  the  Father  for  the 
redemption  of  the  world.  It  may  be  an  echo  of  that  sacred 
message,  "God  so  loved  the  world,  that  he  gave  his  only 
begotten  Son."  Certain  it  is  that  Jesus  never  regarded  his 
death  as  a  mere  incident  in  his  career,  or  as  an  experience 
which  other  men  might  share.  His  death  was  unique; 
he  declared  it  to  be  "a  ransom  for  many,"  and  "for  the  re- 
mission of  sins."  As  before  he  had  expressed  the  divine 
necessity  by  saying  that  he  "must  go  unto  Jerusalem,  .  .  . 
and  be  killed,"  so  now  he  may  be  intimating  the  divine 
purpose  as  he  speaks  of  being  "delivered  up  into  the  hands 
of  men." 

However,  the  death  of  Christ  is  not  set  forth  as^  an 
isolated  event;  he  unites  it  with  another,  from  which  it  is 
inseparable,  namely,  his  resurrection.  "And  the  third  day 
he  shall  be  raised  up."  His  predictions  were  not  the  gloomy 
forebodings  of  a  human  martyr,  but  the  clear  anticipations 
of  a  divine  Saviour.  He  sees  the  necessity  for  his  atoning 
death,  but  also  the  certainty  of  his  resurrection  victory. 
The  cross  is  a  fit  symbol  for  much  that  is  essential  in  our 
Christian  faith,  but  it  never  should  be  allowed  to  hide  the 
majestic  form  of  the  risen,  glorified,  ascended  King. 

"They  were  exceeding  sorry."  It  was  the  sorrow  of 
sympathy  and  of  devoted  love;  yet  it  was  partly  the  sorrow 
of  unbelief.  They  had  begun  to  understand  what  he  meant 
by  "death,"  but  the  meaning  of  this  "rising  again"  they 
could  not  conceive.    So,  too,  our  mourning  should  be  radi- 


Matt.  17:24-27       THE  TEMPLE  TAX  143 

ated  by  the  comfort  born  of  the  resurrection  of  Christ,  that 
we  "sorrow  not,  even  as  the  rest,  who  have  no  hope." 

7.     JESUS  PROVIDES  THE  TEMPLE  TAX. 
Ch.  17  :  24-27 

24  And  when  they  were  come  to  Capernaum,  they  that  re- 
ceived the  half-shekel  came  to  Peter,  and  said.  Doth  not 
your  teacher  pay  the  half-shekel?  25  He  saith,  Yea.  And 
when  he  came  into  the  house,  Jesus  spake  first  to  him,  say- 
ing. What  thinkest  thou,  Simon?  the  kmgs  of  the  earth,  from 
whom  do  they  receive  toll  or  tribute?  from  their  sons,  or  from 
strangers?  26  And  when  he  said.  From  strangers,  Jesus 
said  unto  him.  Therefore  the  sons  are  free.  27  But,  lest  we 
cause  them  to  stumble,  go  thou  to  the  sea,  and  cast  a  hook, 
and  take  up  the  fish  that  first  cometh  up;  and  when  thou 
hast  opened  his  mouth,  thou  shalt  find  a  shekel:  that  take, 
and  give  tmto  them  for  me  and  thee. 

This  Incident  is  to  be  found  In  no  other  Gospel.  Here  it 
properly  belongs.  This  Is  the  "Gospel  of  the  King"  and 
this  striking  story  is  the  story  of  a  King.  It  includes  a 
royal  claim,  a  royal  concession,  and  a  royal  command. 

Jesus  had  just  been  teaching  his  disciples  concerning  his 
divine  Person  and  his  atoning  work.  Peter  had  confessed 
him  to  be  the  Son  of  God.  As  they  returned  to  Capernaum, 
Peter  was  asked  whether  his  Master  would  pay  "the  half- 
shekel"  which  was  required  of  every  Israelite  as  an  annual 
tax  for  the  support  of  the  Temple  worship.  Peter  immedi- 
ately replied,  "Yea."  Was  it,  however,  so  simple  a  ques- 
tion? Was  he,  who  in  the  hearing  of  Peter  claimed  to  be 
"greater  than  the  temple,"  to  submit  to  the  demands  of  the 
Temple?  Was  he,  whom  Peter  confessed  to  be  "the  Son 
of  God,"  compelled  to  support  the  house  of  God?  Was  he, 
who  came  to  give  his  life  "a  ransom  for  many,"  to  pay 
the  "ransom  money"which  the  Jewish  ritual  required? 

Peter  evidently  began  to  feel  a  little  uneasy  in  his  own 
mind ;  and  as  soon  as  he  came  Into  the  presence  of  his  Lord 
he  sought  to  vindicate  himself;  but  Jesus  anticipated  him 
with  a  definite  rebuke,  as  he  claimed  exemption  from  the 
tax.  It  was  a  royal  claim  and  was  embodied  In  a  brief 
parable:  "What  thinkest  thou,  Simon?  the  kings  of  the 


144  THE  PERSON  AND  WORK  Matt.  17:  24-27 

earth,  from  whom  do  they  receive  toll  or  tribute?  from 
their  sons,  or  from  strangers?  And  when  he  said,  From 
strangers,  Jesus  said  unto  him,  Therefore  the  sons  are 
free."  The  meaning  is  perfectly  plain:  Jesus  claimed  to  be 
the  divine  Son  of  God,  and  as  the  Son  of  God  he  declared 
that  he  need  pay  no  tribute  to  support  the  worship  of  God. 
What  a  claim!  Was  it  not  blasphemy  unless  it  was 
true? 

Then  followed  a  royal  concession,  "But,  lest  we  cause 
them  to  stumble,  go  thou  .  .  .  and  give  unto  them  for 
me  and  thee."  "Lest  we  cause  them  to  stumble,"  thus 
Jesus  was  careful  to  avoid  needless  offense.  The  people  of 
Capernaum  did  not  understand  that  he  was  the  Son  of 
God.  Had  he  refused  to  pay  that  simple  tax  he  would  have 
been  regarded  as  irreligious  and  profane.  With  a  kingly 
condescension  he  waived  his  royal  rights.  Yet  those  who 
knew  him  to  be  the  Son  of  God  needed  to  know  that  he 
was  abating  no  claim.  Peter  needed  to  know  on  what 
ground  Jesus  would  pay  the  tax;  and  the  followers  of  Jesus 
to-day  need  to  be  reminded,  not  only  of  the  divine  claims 
of  Christ,  but  of  his  example  as  he  warns  them  not  always 
to  insist  upon  their  rights,  but  with  princely  generosity  to 
yield  their  rights  when  otherwise  they  might  be  misunder- 
stood and  might  cause  needless  offense. 

Lastly  Jesus  gave  a  royal  command,  "Go  thou  to  the 
sea,  and  cast  a  hook,  and  take  up  the  fish  that  first  cometh 
up;  and  when  thou  hast  opened  his  mouth,  thou  shalt 
find  a  shekel:  that  take,  and  give  unto  them  for  me  and 
thee."  That  promised  miracle  must  have  made  its  peculiar 
appeal  to  the  old  fisherman,  Simon  Peter;  but  It  has  its 
message  for  every  follower  of  Christ.  Who  but  he  could 
have  given  such  a  command?  Surely  this  must  be  the 
divine  King  who  has  dominion  over  "whatsoever  passeth 
through  the  paths  of  the  seas." 

Note  too  that  closing  touch,  "Give  unto  them  for  me  and 
thee,"  not,  "for  us."  Peter  paid  the  tax  on  a  different 
ground;  he  could  not  claim  to  be  the  Son  of  God;  he 
needed  a  ransom  for  his  soul.  Such  a  ransom  we  need; 
and  it  has  been  provided  for  us  graciously  by  the  divine 
King. 


Matt.  18:  1-14  GIVING  OFFENSE  115 


IX.  The  Servants  of  the  King.     Chs.  18  to  20 

1.     JESUS  WARNS  AGAINST  GIVING  OFFENSE. 
Ch.  18  :  1-14 

1  In  that  hour  came  the  disciples  unto  Jesus,  saying,  Who 
then  is  greatest  in  the  kingdom  of  heaven?  2  And  he 
called  to  him  a  little  child,  and  set  him  in  the  midst  of  them, 
3  and  said.  Verily  I  say  unto  you,  Except  ye  turn,  and  become 
as  little  children,  ye  shall  in  no  wise  enter  into  the  kingdom 
of  heaven.  4  Whosoever  therefore  shall  hiunble  himself  as 
this  little  child,  the  same  is  the  greatest  in  the  kingdom  of 
heaven.  5  And  whoso  shall  receive  one  such  little  child  in 
my  name  receiveth  me:  6  but  whoso  shall  cause  one  of  these 
little  ones  that  believe  on  me  to  stiunble,  it  is  profitable  for 
him  that  a  great  millstone  should  be  hanged  about  his  neck, 
and  that  he  should  be  sunk  in  the  depth  of  the  sea. 

7  Woe  unto  the  world  because  of  occasions  of  stumbling ! 
for  it  must  needs  be  that  the  occasions  come;  but  woe  to 
that  man  through  whom  the  occasion  cometh!  8  And  if  thy 
hand  or  thy  foot  causeth  thee  to  stimible,  cut  it  off,  and  cast 
itjfrom  thee:  it  is  good  for  thee  to  enter  into  life  maimed  or 
halt,  rather  than  having  two  hands  or  two  feet  to  be  cast  into 
the  eternal  fire.  9  And  if  thine  eye  causeth  thee  to  stumble, 
pluck  it  out,  and  cast  it  from  thee:  it  is  good  for  thee  to  enter 
into  life  with  one  eye,  rather  than  having  two  eyes  to  be  cast 
into  the  hell  of  fire.  10  See  that  ye  despise  not  one  of  these 
little  ones :  for  I  say  unto  you,  that  in  heaven  their  angels  do 
always  behold  the  face  of  my  Father  who  is  in  heaven.  12 
How  thirik  ye?  if  any  man  have  a  himdred  sheep,  and  one  of 
them  be  gone  astray,  doth  he  not  leave  the  ninety  and  nine, 
and  go  unto  the  moimtains,  and  seek  that  which  goeth  astray? 
13  And  if  so  be  that  he  find  it,  verily  I  say  unto  you,  he  re- 
joiceth  over  it  more  than  over  the  ninety  and  nine  which  have 
not  gone  astray.  14  Even  so  it  is  not  the  will  of  your  Father 
who  is  in  heaven,  that  one  of  these  little  ones  should  perish. 

The  eighteenth,  nineteenth,  and  twentieth  chapters  of 
this  Gospel  are  mainly  concerned  with  the  series  of  dis- 
courses delivered  by  Christ  to  his  disciples.  They  are  all 
designed  to  instruct  the  servants  of  the  King.  Those  of  the 
eighteenth  chapter  were  delivered  at  Capernaum  during  the 


146  THE  KING'S  SERVANTS     Matt.  18:  1-14 

last  visit  of  Jesus  in  that  city.  Those  of  the  next  two 
chapters  were  deUvered  as  Jesus  journeyed  through  Perea 
on  his  way  to  Jersualem  and  the  cross. 

The  occasion  of  the  first  discourse  was  a  question  which 
had  arisen  among  his  followers  as  to  which  of  them  should 
be  greatest  in  the  Kingdom  of  heaven.  There  was  some- 
thing admirable  in  their  discussion  for  it  revealed  the  fact 
that  they  believed  the  promises  of  Christ  and  regarded  his 
Kingdom  as  something  glorious  and  a  high  place  in  this 
Kingdom  as  something  supremely  desirable  to  attain. 
Of  course  there  was  much  of  pride  and  of  self-confidence  in 
their  debate,  and  therefore  Jesus  rebuked  them.  He  called 
a  little  child  and  set  him  in  the  midst  of  them  and  said, 
"Verily  I  say  unto  you,  Except  ye  turn,  and  become  as 
little  children,  ye  shall  in  no  wise  enter  into  the  kingdom  of 
heaven."  They  were  faced  in  the  wrong  direction.  They 
needed  to  turn,  if  they  were  to  attain  positions  of  greatness; 
if  indeed  they  were  even  to  be  admitted  to  the  Kingdom. 
Jesus  had  previously  told  them  that  the  Kingdom  be- 
longed to  the  poor  in  spirit  and  now,  to  rebuke  their  pride, 
he  points  them  to  a  little  child,  for  he  wished  to  suggest 
that  what  they  needed  was  the  trust,  and  the  conscious 
dependence  and  humility,  which,  if  not  found  in  all 
children,  are  associated  with  childhood  and  constitute  what 
is  known  as  a  childlike  spirit.  Jesus  assures  them  that 
humility  is  the  path  to  the  highest  position  in  the  Kingdom 
of  heaven.  However,  by  humility  he  means  not  merely  a 
low  opinion  of  self,  nor  merely  diffidence,  but  a  willingness 
and  a  desire  to  render  humble  service  for  the  sake  of  the 
King;  for  he  adds,  "Whoso  shall  receive  one  such  little 
child  in  my  name  receiveth  me."  To  be  willing  to  care  even 
for  a  little  child,  to  undertake  gladly  so  humble  a  task  is  a 
sign  of  that  spirit  which  constitutes  true  greatness  in  the 
sight  of  the  King. 

Having  thus  bestowed  his  praise  on  those  who  are  child- 
like, the  King  proceeded  to  warn  his  followers  lest  they 
might  cause  one  of  these  little  ones  to  stumble.  When 
Jesus  spoke  of  the  "little  ones,"  he  did  not  mean  merely 
those  who  are  young  in  years,  but  those  who  like  children 
are  limited   in  experience  or  strength  or  knowledge  or 


Matt.  18:  1-14  GIVING  OFFENSE  147 

opportunity.  It  is  the  willingness  to  care  for  such  that 
Jesus  declares  to  be  the  sign  of  greatness.  On  the  other 
hand,  to  be  willing  to  lead  one  such  little  one  into  sin,  to 
cause  one  of  these  helpless  and  dependent  ones  to  stumble 
or  to  fall,  is  so  great  a  crime  that  our  Lord  declares  that.it 
would  be  better  for  such  a  one  "that  a  great  millstone  should 
be  hanged  about  his  neck,  and  that  he  should  be  sunk  in 
the  depth  of  the  sea";  such  a  fate  would  be  preferable  to 
that  which  awaits  one  who  has  been  guilty  of  offending  one 
of  these  children  of  the  King. 

Jesus  declares  that  the  world  is  full  of  temptations  and 
"occasions  of  stumbling";  but  he  warns  his  followers  lest 
any  one  of  them  should  willingly  cause  others  to  fall.  Even 
his  followers  would  be  capable  of  such  a  disgraceful 
course.  Therefore,  the  sternest  self-discipline  would  be 
necessary.  At  a  sacrifice,  no  matter  how  great,  one  must 
secure  himself  against  such  a  possible  crime.  If  necessary 
he  must  be  willing  to  sacrifice  what  may  be  as  precious  as 
a  hand  or  a  foot.  Even  the  most  bitter  loss,  even  the 
yielding  of  what  was  most  precious  to  the  heart,  would  be 
far  better  than  to  be  cast  into  the  eternal  fire. 

Having  pointed  out  the  peril  of  causing  to  stumble  one 
of  these  little  ones  who  trust  in  him,  Jesus  further  warns 
his  disciples  against  despising  these  trustful  and  dependent 
followers  of  his.  He  does  so  on  the  ground  that  they  arc 
so  precious  to  his  Father  who  is  in  heaven.  He  declares 
that  the  angels  who  serve,  or  protect  or  represent  them,  are 
nearest  to  the  throne  of  God,  and  therefore  his  followers 
cannot  think  lightly  of  those  who  are  so  dear  to  God. 
He  further  uses  a  familiar  and  beautiful  illustration.  He 
suggests  how  deeply  a  shepherd  is  concerned  over  a  sheep 
which  has  gone  astray  and  how  he  rejoices  when  it  is  found. 
Even  so  he  declares,  "It  is  not  the  will  of  your  Father  who 
is  in  heaven,  that  one  of  these  little  ones  should  perish." 
Thus  if  the  Father  so  loves  them,  we  must  love  them  too 
and  avoid  aught  that  might  offend  them  or  cause  them  to 
fall.  If,  like  the  disciples  of  old,  we  are  at  all  conscious  of 
superior  powers  and  opportunities,  let  us  not  feel  that  these 
entitle  us  to  the  chief  places  in  the  Kingdom  unless  they 
are  gladly  and  constantly  used  in  helping,  guiding,  and 


148  THE  KING'S  SERVANTS  Matt.  18:  15-32 

comforting  the  weaker  and  more  obscure  servants  of  the 
King. 

2.     JESUS  TEACHES  HOW  OFFENDERS  ARE  TO 
BE  TREATED.     Ch.  18  :  15-35 

15  And  if  thy  brother  sin  against  thee,  go,  show  him  his 
fault  between  thee  and  him  alone:  if  he  hear  thee,  thou  hast 
gained  thy  brother.  16  But  if  he  hear  thee  not,  take  with 
thee  one  or  two  more,  that  at  the  mouth  of  two  witnesses  or 
three  every  word  may  be  established.  17  And  if  he  refuse 
to  hear  them,  tell  it  unto  the  church:  and  if  he  refuse  to  hear 
the  chixrch  also,  let  him  be  tmto  thee  as  the  Gentile  and  the 
publican,  18  Verily  I  say  unto  you,  What  things  soever  ye 
shall  bind  on  earth  shall  be  boimd  in  heaven;  and  what  things 
soever  ye  shall  loose  on  earth  shall  be. loosed  in  heaven.  19 
Again  I  say  unto  you,  that  if  two  of  you  shall  agree  on  earth  as 
touching  anything  that  they  shall  ask,  it  shall  be  done  for  them 
of  my  Father  who  is  in  heaven.  20  For  where  two  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them. 

21  Then  came  Peter,  and  said  to  him,  Lord,  how  oft  shall 
my  brother  sin  against  me,  and  I  forgive  him?  until  seven 
times?  22  Jesus  saith  imto  him,  I  say  not  unto  thee.  Until 
seven  times;  but.  Until  seventy  times  seven.  23  Therefore 
is  the  kingdom  of  heaven  likened  imto  a  certain  king,  who 
would  make  a  reckoning  with  his  servants.  24  And  when  he 
had  begun  to  reckon,  one  was  brought  unto  him,  that  owed 
him  ten  thousand  talents.  25  But  forasmuch  as  he  had  not 
wherewith  to  pay,  his  lord  commanded  him  to  be  sold,  and  his 
wife,  and  children,  and  all  that  he  had,  and  payment  to  be 
made.  26  The  servant  therefore  fell  down  and  worshipped 
him,  saying,  Lord,  have  patience  with  me,  and  I  will  pay  thee 
all.  27  And  the  lord  of  that  servant,  being  moved  with  com- 
passion, released  him,  and  forgave  him  the  debt.  28  But 
that  servant  went  out,  and  found  one  of  his  fellow-servants, 
who  owed  him  a  hundred  shillings :  and  he  laid  hold  on  him, 
and  took  him  by  the  throat,  saying,  Pay  what  thou  owest. 
29  So  his  fellow-servant  fell  down  and  besought  him,  saying, 
Have  patience  with  me,  and  I  will  pay  thee.  30  And  he  would 
not:  but  went  and  cast  him  into  prison,  till  he  should  pay 
tiiat  which  was  due.  31  So  when  his  fellow-servants  saw 
what  was  done,  they  were  exceeding  sorry,  and  came  and  told 
unto  their  lord  all  that  was  done.  32  Then  his  lord  called 
hun  unto  him,  and  saith  to  him.  Thou  wicked  servant,  I  for- 


Matt.  18:  33-35  HOW  OFFENDERS  ARE  TREATED    149 

gave  thee  all  that  debt,  because  thou  besoughtest  me:  33 
shouldest  not  thou  also  have  had  mercy  on  thy  fellow-servant, 
even  as  I  had  mercy  on  thee?  34  And  his  lord  was  wroth, 
and  delivered  him  to  the  tormentors,  till  he  should  pay  all 
that  was  due.  35  So  shall  also  my  heavenly  Father  do  unto 
you,  if  ye  forgive  not  every  one  his  brother  from  your  hearts. 

In  warning  his  followers  against  giving  offense,  Jesus 
clearly  tells  them  that,  in  this  present  world,  offenses  are 
sure  to  come,  and  he  now  proceeds  to  show  how  the  disciples 
are  to  treat  those  who  are  guilty  of  sinning  against  their 
fellow  Christians.  His  directions  are  calculated  to  guide 
each  Individual  believer  but  they  are  also  designed  for  the 
instruction  of  the  united  body  of  believers  which  con- 
stitutes his  Church.  If  then  an  offense  has  been  committed, 
one  is  first  of  all  to  go  to  the  offender  alone  and  to  seek  for 
a  reconciliation.  It  is  possible  that  the  offender  may  repent 
and  that  friendship  may  be  restored.  If,  however,  the 
offender  is  unwilling  to  confess  his  fault,  then  the  one 
against  whom  the  sin  has  been  committed  is  to  take 
with  him  one  or  two  fellow  Christians  that  in  their  presence 
the  charge  may  be  made  and  the  appeal  for  penitence  and 
reparation.  However,  in  case  these  private  efforts  fail, 
then  the  matter  is  to  be  referred  to  the  authority  of  the 
Church,  and  if  the  offender  is  still  unmoved,  he  is  to  be 
excluded  from  the  communion  and  companionship  of  the 
Christian  body.  He  is  to  be  regarded  "as  the  Gentile  and 
the  publican."  When  discipline  is  thus  carefully  and 
sympathetically  administered,  the  decisions  of  the 
Christian  brotherhood  will  receive  the  sanction  of  God, 
they  will  be  "bound  in  heaven."  However,  the  Church 
must  seek  guidance  in  prayer.  The  Master  promises  his 
presence  and  assures  them  of  definite  replies.  The  promise 
first  of  all  concerns  these  immediate  cases  of  discipline, 
but  its  implications  are  much  larger  and  its  encouragement 
to  united  petition  is  inspiring.  "If  two  of  you  shall  agree  on 
earth  as  touching  anything  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  who  is  in  heaven." 

In  all  this  teaching  as  to  the  treatment  of  offenders, 
Jesus  had  been  implying  that  pardon  should  always  be 
granted  to  the  penitent.     It  is  not  strange  then  that  his 


150  THE  KING'S  SERVANTS    Matt.  18  to  20 

disciples  questioned  whether  there  were  not  Hmits  to  this 
generous  forgiveness  of  offenders.  "Then  came  Peter, 
and  said  to  him,  Lord,  how  oft  shall  my  brother  sin  against 
me,  and  I  forgive  him?  until  seven  times?  Jesus  saith 
unto  him,  I  say  not  unto  thee,  Until  seven  times;  but, 
Until  seventy  times  seven."  Of  course  our  Lord  was  not 
speaking  literally,  but  he  did  mean  to  teach  that  for  a 
Christian  there  can  be  no  limit  set  upon  his  willingness  to 
forgive.  To  pardon  the  penitent  reveals  the  princely  spirit 
of  a  true  follower  of  the  King.  It  shows  also  a  grateful 
appreciation  of  the  pardon  which  Christ  has  secured  for 
each  one  who  has  enlisted  in  his  service.  It  was  to  illustrate 
this  further  truth  that  Jesus  related  the  parable  of  the 
Unmerciful  Servant.  It  is  recorded  by  no  other  writer; 
and  it  is  in  exact  harmony  with  this  Gospel  of  the  King,  for 
the  story  relates  to  "a  certain  king"  to  whom  one  debtor 
owed  ten  thousand  talents.  It  was  an  almost  impossible 
sum  for  anyone  to  pay  in  a  lifetime.  Its  present  equivalent 
would  be  more  than  twelve  millions  of  dollars.  When  the 
creditor  had  nothing  to  pay,  and  cried  out  for  mercy,  the 
king  "being  moved  with  compassion,  released  him,  and 
forgave  him  the  debt."  This  is  evidently  a  picture  of  our 
relation  to  God  and  of  his  pardoning  grace.  Surely  we 
have  nothing  to  pay.  Day  by  day  our  debt  has  been 
increasing;  it  is  beyond  all  measure  and  we  have  no  hope 
of  payment.  Though  one  should  live  a  perfect  life  in  the 
future  he  would  have  nothing  to  offer  for  his  failure  in  the 
past  to  render  the  obedience  and  service  which  have  been 
daily  owed  to  the  heavenly  king.  Yet  he  has  freely  for- 
given us  all  our  debt;  he  has  canceled  every  obligation  for 
the  sake  of  his  own  dear  Son,  "in  whom  we  have  our 
redemption  through  his  blood,  the  forgiveness  of  our 
trespasses,  according  to  the  riches  of  his  grace." 

By  way  of  striking  contrast  Jesus  described  another 
servant  of  the  same  king  who  owed  the  forgiven  debtor 
a  trifling  sum  of  one  hundred  shillings,  probably  less  than 
fifteen  dollars ;  yet  when  he  begged  for  mercy  he  was  cast 
into  prison  "till  he  should  pay  all  that  was  due."  Is  it 
not  a  searching  picture  of  the  ingratitude  which  we  show 
when   we  feel  unkindly  and  are  unforgiving  toward  our 


Matt.  19:  1-12     CONCERNING  MARRIAGE  151 

fellow  Christian  whose  offense  against  us  has  been  so  little 
in  comparison  with  the  debt  which  God  has  forgiven  us? 
It  is  not  strange  that  Jesus  concluded  his  parable  by  telling 
us  of  the  rebuke  the  King  administered  to  the  heartless 
debtor  he  had  forgiven;  and  how  "He  was  wroth,  and 
delivered  him  to  the  tormentors,  till  he  should  pay  all  that 
was  due."  Then  he  added  impressively,  "So  shall  also  my 
heavenly  Father  do  unto  you,  if  ye  forgive  not  every  one 
his  brother  from  your  hearts."  Surely  the  forgiveness  of 
God  cannot  be  claimed  or  enjoyed  by  those  who  are  un- 
willing to  forgive  their  fellow  men ;  but  in  view  of  the  grace 
of  God  revealed  to  us  in  our  Saviour,  we  should  remember 
the  words  of  the  apostle,  "Be  ye  kind  one  to  another, 
tender-hearted,  forgiving  each  other,  even  as  God  also  in 
Christ  forgave  you." 

3.     JESUS  TEACHES  CONCERNING  MARRIAGE. 
Ch.  19  :  1-12 

1  And  it  came  to  pass  when  Jesus  had  finished  these  words, 
he  departed  from  Galilee,  and  came  into  the  borders  of 
Judaea  beyond  the  Jordan;  2  and  great  multitudes  followed 
him;  and  he  healed  them  there. 

3  And  there  came  imto  him  Pharisees,  trying  him,  and 
saying.  Is  it  lawful  for  a  man  to  put  away  his  wife  for  every 
cause?  4  And  he  answered  and  said.  Have  ye  not  read, 
that  he  who  made  them  from  the  beginning  made  them  male 
and  female,  5  and  said.  For  this  cause  sh^  a  man  leave  his 
father  and  mother,  and  shall  cleave  to  his  wife ;  and  the  two 
shall  become  one  flesh?  6  So  that  they  are  no  more  two,  but 
one  flesh.  What  therefore  God  hath  joined  together,  let  not 
man  put  asunder.  7  They  say  unto  him,  Why  then  did  Moses 
command  to  give  a  bill  of  divorcement,  and  to  put  her  away? 
8  He  saith  imto  them,  Moses  for  your  hardness  of  heart  suf- 
fered you  to  put  away  your  wives :  but  from  the  beginning  it 
hath  not  been  so.  9  And  I  say  unto  you.  Whosoever  shall 
put  away  his  wife,  except  for  fornication,  and  shall  marry 
another,  committeth  adidtery:  and  he  that  marrieth  her  when 
she  is  put  away  committeth  adultery.  10  The  disciples  say 
unto  him,  If  the  case  of  the  man  is  so  with  his  wife,  it  is  not 
expedient  to  marry.  11  But  he  said  unto  them.  Not  all  men 
can  receive  this  saying,  but  they  to  whom  it  is  given.  12  For 
there  are  eunuchs,  that  were  so  bom  from  flieir  mother's 
womb:  and  there  are  eunuchs,  that  were  made  eunuchs  by 


152  THE  KING'S  SERVANTS     Matt.  19:  1-12 

men:  and  there  are  eunuchs,  that  made  themselves  eimuchs 
for  the  kingdom  of  heaven's  sake.  He  that  is  able  to  re- 
ceive it,  let  him  receive  it. 

Jesus  has  left  Galilee  for  the  last  time.  He  is  journeying 
southward  through  Perea.  This  country  is  not  named  in 
the  New  Testament,  but  the  strip  of  territory  which  is  so 
called  and  which  lay  east  of  the  Jordan  was  largely  in- 
habited by  Jews  and  through  it  lay  the  favorite  route  of 
travel  for  those  who  were  going  from  Galilee  to  Judea. 
Jesus  is  no  longer  seeking  retirement.  He  is  surrounded  by 
great  multitudes,  many  of  whom  he  heals.  However,  he 
is  still  teaching  his  disciples,  both  by  his  works  of  divine 
power  and  b^^  his  discourses  which  he  delivers  as  occasions 
suggest.  The  first  three  themes  concern  the  social  life 
of  the  followers  of  Christ.  They  relate  to  marriage, 
to  childhood,  and  to  wealth. 

The  first  of  these  subjects  is  suggested  by  an  attack  made 
upon  Jesus  by  his  enemies.  The  Pharisees  are  determined 
upon  his  destruction.  They  come  to  him  with  a  question 
designed  to  entangle  and  embarrass  him  and  if  possible  to 
discredit  him  with  the  crowds  and  to  furnish  a  possible 
occasion  for  his  arrest.  The  question  proposed  relates  to 
divorce.  Rabbis  of  the  day  were  divided  in  their  views  as 
to  the  teaching  of  the  law;  some  held  that  divorce  was 
lawful  only  on  the  ground  of  infidelity;  others  held  that 
it  was  allowable  for  any  one  of  a  large  variety  of  causes, 
even  for  personal  dislike.  Jesus  avoids  their  snare  and  lays 
down  a  principle  fundamental  to  the  stability  of  human 
society.  Not  only  does  he  agree  with  tliose  who  held  the 
stricter  view  of  marriage,  he  insists  that  the  bond  was 
designed  to  be  indissoluble.  He  refers  to  the  law  of 
marriage  as  divinely  established  at  creation.  "Have  ye 
not  read,  that  he  who  made  them  from  the  beginning  made 
them  male  and  female?"  Jesus  quotes  the  words  of  Adam 
as  embodying  the  will  of  God,  "For  this  cause  shall  a  man 
leave  his  father  and  mother,  and  shall  cleave  to  his  wife; 
and  the  two  shall  become  one  flesh."  Jesus  suggests  that 
the  union  is  physical  as  well  as  spiritual.  The  marriage 
tie  cannot  be  l3roken  save  by  unfaithfulness  to  the  marriage 
vow.    A  divorce,  which  is  merely  an  act  of  human  Icgisla- 


Matt.  19:  1-12     CONCERNING  MARRIAGE  153 

tion,  cannot  set  aside  a  union  whicli  is  divinely  constituted. 
"What  therefore  God  hath  joined  together,  let  not  man  put 
asunder."  How  much  the  world  to-day  is  in  need  of  the 
same  solemn  teachings  of  the  Lord!  Marriage  is  not  to  be 
entered  into  lightly  or  unadvisedly,  nor  can  the  bond  be 
loosed  on  grounds  of  incompatibility  of  temper,  disagreeable 
habits,  or  loss  of  love.  The  tie  is  one  which  only  death  or 
sin  can  break. 

While  the  enemies  of  Jesus  are  not  wholly  surprised  at 
his  strict  view  of  the  marriage  tie,  they  are  elated  to  find, 
as  they  suppose,  that  his  teaching  contradicts  the  Law  of 
Moses,  "They  say  unto  him,  W  hy  then  did  Moses  command 
to  give  a  bill  of  divorcement,  and  to  put  her  away?" 
Jesus  at  once  replies,  "Moses  for  your  hardness  of  heart 
suffered  you  to  put  away  your  wives,  but  from  the  begin- 
ning it  hath  not  been  so. "  Moses  did  not  encourage  divorce, 
he  limited  it  and  regulated  it.  He  recognized  the  hardness 
of  heart  of  the  very  people  of  God.  Divorce  was  not  ideal. 
It  would  be  unnecessary  were  hearts  pure  and  sinless.  As 
marriage  was  first  established  it  was  a  union  which  could 
not  be  broken. 

Among  the  Jews  the  granting  of  a  divorce  carried  with 
it  the  right  of  remarriage.  It  is  well  for  us  in  the  present 
day  to  distinguish  between  these  two  ideas.  There  seems 
to  be  a  common  belief  that  even  the  guilty  party  in  a  suit 
of  divorce  has  a  right  to  remarry.  This  case  Jesus  does 
not  discuss.  It  may  indeed  be  advisable  for  parties 
who  are  guilty  of  immorality  to  secure  legal  separations 
which  bear  the  name  of  divorce.  It  is  surely  allowable 
for  a  divorce  to  be  granted  in  case  the  marriage  tie  has 
actually  been  broken  by  unfaithfulness;  but  it  is 
quite  another  matter  to  teach  that  one  who  has  been  at 
fault  is  justified,  when  a  divorce  has  been  granted,  in 
marrying  when  and  whom  he  will.  There  is  something 
peculiarly  searching  in  the  words  of  the  Lord,  "Whosoever 
shall  put  away  his  wife,  except  for  fornication,  and  shall 
marry  another,  committeth  adultery :  and  he  that  marrieth 
her  when  she  is  put  away,  committeth  adultery." 

This  strict  interpretation  of  the  law  startles  the  disciples 
of  our  Lord.     If  one  cannot  possibly  escape  even  from  an 


154  THE  KING'S  SERVANTS  Matt.  19:  13-15 

undesirable  and  an  unfortunate  marriage,  they  conclude 
that  "It  is  not  expedient  to  marr>^"  Jesus  replies  that  for 
some  it  may  be  expedient,  and  that,  while  marriage  should 
be  the  rule  for  all,  there  are  some  who  may  be  excepted. 
Some,  as  Jesus  declares,  are  so  constituted  by  nature  and 
disposition  that  they  should  not  marry;  others  are  in  con- 
ditions and  circumstances  which  make  marriage  un- 
desirable, and  there  are  some  who  voluntarily  refrain  from 
marriage  because  of  special  service  which,  as  celibates,  they 
can  best  render  to  Christ.  Thus  while  Jesus  intimates 
that  celibacy  is  allowable  he  does  not  urge  it  upon  his 
followers,  and  he  considers  it  expedient,  only  in  unusual 
cases. 

4.     JESUS  RECEIVES  LITTLE  CHILDREN.     Ch.  19  :  13-15 

13  Then  were  there  brought  unto  him  little  children,  that 
he  should  lay  his  hands  on  them,  and  pray:  and  the  disciples 
rebuked  them.  14  But  Jesus  said.  Suffer  the  little  children, 
and  forbid  them  not,  to  come  unto  me ;  for  to  such  belongeth 
the  kingdom  of  heaven.  15  And  he  laid  his  hands  on  them, 
and  departed  thence. 

Something  is  added  to  the  significance  of  this  beautiful 
scene  by  the  setting  in  which  it  is  placed.  Jesus  has  been 
speaking  of  the  sanctity  of  the  marriage  tie  by  which  the 
safety  of  the  home  is  secured ;  he  now  teaches  the  sacred- 
ness  of  childhood  which  brings  to  the  home  its  complete- 
ness, its  glory,  and  its  ennobling  care.  "Then  were  brought 
unto  him  little  children  that  he  should  lay  his  hands  on 
them  and  pray."  These  children  were  probably  carried 
in  the  arms  of  their  parents.  What  was  desired  for  them 
was  that  blessing  by  the  Master  which  may  well  symbolize 
the  personal  relation  and  spiritual  contact  with  Christ 
which  all  parents  with  equal  eagerness  should  seek  for 
their  children. 

"And  the  disciples  rebuked  them";  they  seemed  to  feel 
that  the  children  were  too  insignificant  to  be  allowed  to 
interfere  with  the  work  or  to  demand  the  care  of  Christ. 
Many  things  to-day  tend  to  keep  parents  from  bringing 
their  children  to  the  Master:  custom  and  carelessness  and 
indifference  and  fear  and  diffidence,  even  friends,  seem  to 


Matt.  19:  16-21        SACRIFICE  AND  REWARDS  155 

play  the  part  of  those  "disciples"  and  to  conspire  to  prevent 
and  to  rebuke  those  who  really  desire  to  see  their  children 
brought  to  Christ. 

The  reply  of  Jesus  has  cast  an  unfading  halo  about  the 
face  of  every  helpless  child,  "Suffer  the  little  children,  and 
forbid  them  not,  to  come  unto  me."  Their  innocent  help- 
lessness appealed  to  the  King.  Should  it  not  affect  us, 
and  should  we  not  feel  that  no  work  is  more  Christlike, 
none  more  blessed  than  the  care  of  children?  We  are  true 
servants  of  the  King  only  as  we  feel  the  appeal  of  child- 
hood, and  only  as  we  seek  to  supply  to  children  their 
physical  and  mental  and  spiritual  needs. 

"For  to  such  belongeth  the  kingdom  of  heaven."  It  is 
theirs  by  right;  not  those  particular  children,  not  all 
children  in  general ;  but  all  of  whatever  age  who  are  child- 
like in  their  trust  and  dependence  and  purity,  all  those 
who  cast  themselves  upon  the  King  and  upon  his  sustaining 
grace  will  enter  his  glorious  Kingdom. 

"And  he  laid  his  hands  on  them,  and  departed  thence." 
But  his  blessing  has  brought  its  benediction  wherever  his 
name  has  been  heard.  Christianity  is  peculiarly  the  religion 
which  has  regarded  the  rights  of  children.  Where  Christ 
is  known  and  trusted  and  followed,  there  infancy  is 
sacred  and  childhood  is  secure. 

5.     JESUS  TEACHES  CONCERNING  SACRIFICE  AND 
REWARDS.     Chs.  19  :  16  to  20  :  16 

a.    The  Rich  Young  Man.     Ch.  19  :  16-22 

16  And  behold,  one  came  to  him  and  said,  Teacher,  what 
good  thing  shall  I  do,  that  I  may  have  eternal  life?  17  And 
he  said  unto  him.  Why  askest  thou  me  concerning  that  which 
is  good?  One  there  is  who  is  good:  but  if  thou  wouldest 
enter  into  life,  keep  the  commandments.  18  He  saith  unto 
him.  Which?  And  Jesus  said,  Thou  shalt  not  kill.  Thou  shalt 
not  commit  adultery.  Thou  shalt  not  steal.  Thou  shalt  not 
bear  false  witness,  19  Honor  thy  father  and  thy  mother; 
and.  Thou  shalt  love  thy  neighbor  as  thyself.  20  The  yoimg 
man  saith  unto  him,  All  these  things  have  I  observed:  what 
lack  I  yet?  21  Jesus  said  imto  him,  If  thou  wouldest  be  per- 
fect, go,  sell  that  which  thou  hast,  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heaven:    and  come,  follow  me. 


156  THE  KING'S  SERVANTS        Matt.  19:22 

22  But  when  the  young  man  heard  the  saying,  he  went  away 
sorrowful;   for  he  was  one  that  had  great  possessions. 

Here  is  the  striking  story  of  one  who,  in  spite  of  riches, 
youth,  position,  and  power,  is  not  satisfied.  He  comes  to 
Jesus  and  says,  "Teacher,  what  good  thing  shall  I  do,  that 
I  may  have  eternal  life?"  Jesus  at  onces  rebukes  him: 
"Why  asketh  thou  me  concerning  that  which  is  good? 
One  there  is  who  is  good."  It  is  a  mistake  to  suppose  that 
Jesus  here  denies  his  own  sinlessness,  or  disclaims  divinity. 
As  to  the  latter,  many  assert  that  Jesus  is  suggesting  that 
he  is  "either  not  good,  or  is  God."  This  is  true  enough,  but 
it  is  not  the  point.  Jesus  wishes  to  convict  the  young  man 
of  his  moral  need.  He  intimates  that  the  thoughtless  use 
of  the  word  "good,"  in  addressing  one  whom  he  regards  as 
a  human  teacher,  is  an  index  to  his  superifical  view  of 
goodness.  In  the  sight  of  a  holy  God,  and  judged  by  a 
divine  standard  of  righteousness,  can  the  young  inquirer 
claim  to  be  good?  Can  any  man  call  himself  righteous,  in 
the  light  of  divine  holiness? 

Jesus  now  proposes  the  test  of  the  revealed  will  of  God ; 
he  mentions  the  Commandments,  at  least  such  as  concern 
man's  relation  to  man.  The  self-righteous  inquirer  at  once 
replies  that  he  has  kept  these  from  his  youth.  Jesus  looks 
with  love  upon  the  young  man  whose  moral  purpose  has 
been  so  high,  but  he  now  applies  the  deep  probe  which 
shows  that  the  man  has  never  observed  the  spirit  of  the 
Commandments  even  though  he  believes  he  has  kept  the 
letter.  Jesus  sees  the  real  selfishness  of  the  heart.  He 
proposes  the  supreme  test,  "Go,  sell  that  which  thou  hast, 
and  give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven:  and  come,  follow  me."  In  this  sentence  Jesus 
convicts  the  man  of  having  broken  the  second  table  of  the 
Law  which  requires  one  to  love  his  neighbor  as  himself; 
he  promises  an  eternal  recompense  for  sacrifice,  and  he 
offers,  by  his  personal  companionship,  the  power  and 
influence  which  will  make  the  keeping  of  the  Law  more 
possible  and  complete.  No  one  can  claim  to  be  righteous 
when  judged  by  the  Commandments  as  interpreted  by 
Christ;  our  only  hope  is  to  come  to  him  for  guidance  and 
help.    He  will  lay  bare  the  secret  selfishness  of  our  hearts, 


Matt.  19:23-30    SACRIFICE  AND  REWARDS  157 

and  he  will  develop  the  spirit  of  self-renunciation  and  love 
which  forms  the  essence  of  eternal  life ;  and  in  his  Kingdom 
we  ultimately  shall  be  recompensed  for  every  loss. 

Our  Lord  does  not  demand  that  all  his  followers  shall 
sacrifice  their  worldly  possessions.  He  is  dealing  with  a 
specific  case.  He  does  demand  that  each  one  shall  give  up 
anything  which  keeps  from  open,  honest  fellowship  with 
him.  In  the  case  of  this  inquirer  Jesus  makes  plain 
to  him  thatliis  goodness  is  superficial  and  inadequate.  Love 
of  money  is  the  canker  which  is  hidden  in  his  soul;  Jesus 
further  shows  him  that  he  must  choose  between  his  wealth 
and  the  eternal  life  which  Jesus  alone  can  give.  No  wonder 
the  young  man  "went  away  sorrowful."  He  had  made  a 
fatal  choice.  His  was  "the  great  refusal."  His  riches  had 
never  satisfied  him  before,  still  less  will  they  satisfy  him 
now.  He  realized  his  weakness  and  his  need;  but  he  kept 
his  wealth  and  he  rejected  his  Saviour.  He  desired  the 
highest  good ;  he  yearned  for  eternal  life ;  but  he  was  not 
willing  to  pay  the  price. 

b.     The  Question  of  Peter.     Ch.  19  :  23-30 

23  And  Jesus  said  unto  his  disciples,  Verily  I  say  unto 
you,  It  is  hard  for  a  rich  man  to  enter  into  the  kingdom  of 
heaven.  24  And  again  I  say  unto  you,  It  is  easier  for  a  camel 
to  go  through  a  needle's  eye,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  God.  25  And  when  the  disciples  heard 
it,  they  were  astonished  exceedingly,  saying,  Who  then  can 
be  saved?  26  And  Jesus  looking  upon  them  said  to  them, 
With  men  this  is  impossible ;  but  with  God  all  things  are  pos- 
sible. 27  Then  answered  Peter  and  said  unto  him,  Lo,  we 
have  left  all,  and  followed  thee;  what  then  shall  we  have? 
28  And  Jesus  said  imto  them.  Verily  I  say  imto  you,  that  ye 
who  have  followed  me,  in  the  regeneration  when  the  Son  of 
man  shall  sit  on  the  throne  of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel.  29  And 
every  one  that  hath  left  houses,  or  brethren,  or  sisters,  or 
father,  or  mother,  or  children,  or  lands,  for  my  name's  sake, 
shall  receive  a  hundredfold,  and  shall  inherit  eternal  life.  30 
But  many  shall  be  last  that  are  first;  and  first  that  are  last. 

The  disciples  had  witnessed  a  tragic  Incident.  They 
had  seen  a  young  man  who  had  been  offered  eternal  life 


158  THE  KING'S  SERVANTS  Matt.  19:23-30 

but  who  had  been  ready  to  barter  his  soul  for  gold.  Jesus 
now  startles  them  by  the  statement  of  a  truth  which  is 
illustrated  by  the  scene  they  had  witnessed,  "Verily  I  say 
unto  you,  It  is  hard  for  a  rich  man  to  enter  into  the  kingdom 
of  heaven."  This  was  particularly  surprising  to  Jews. 
They  imagined  that  wealth  was  a  positive  proof  of  the 
favor  of  God.  What  then  could  Jesus  mean?  He  did  not 
intend  to  teach  that  the  possession  of  riches  is  sinful,  nor 
that  poverty  is  necessarily  virtuous,  nor  that  private  pro- 
perty is  a  social  wrong.  He  meant  to  indicate  that  riches 
may  possibly  keep  their  possessor  from  Christian  disciple- 
ship  and  that  one  who  seeks  to  satisfy  himself  with  wealth, 
one  "who  trusts  in  riches"  cannot  enter  the  Kingdom  of 
God.  Jesus  even  adds  a  pardonable  hyperbole,  "It  is 
easier  for  a  camel  to  go  through  a  needle's  eye,  than  for  a 
rich  man  to  enter  the  kingdom  of  God."  One  who  would 
enter  that  Kingdom  must  be  as  a  little  child;  he  must 
abandon  all  trust  in  self,  in  self-attainment,  in  self-right- 
eousness. He  must  be  willing  to  sacrifice  anything  which 
stands  between  himself  and  Jesus  Christ.  When  the 
disciples  hear  it  they  are  astonished,  saying,  "Who  then 
can  be  saved?"  Our  Lord  replies,  "With  men  this  is  im- 
possible; but  with  God  all  things  are  possible."  It  does 
require  resolution  and  decision  and  sacrifice,  but  God  is 
ready  to  supply  all  needed  grace;  his  Spirit  can  give 
strength  to  those  who  turn  to  him  in  trust. 

As  the  rich  man  sweeps  away  sorrowfull)^  in  his  costly 
robes,  Peter  looks  upon  him  with  apparent  scorn,  and  turns 
to  Jesus  with  self-complacency  to  say,  "Lo,  we  have  left 
all,  and  followed  thee;  what  then  shall  we  have?"  It  was 
not  a  noble  question.  It  expressed  a  commercial,  worldly 
spirit;  but  Jesus  refrains  from  uttering  a  rebuke;  a 
moment  later  he  will  correct  Peter  by  telling  him  the  story 
of  the  "laborers  in  the  vineyard";  but  first  of  all  he  gives 
to  Peter  a  promise,  and  some  of  the  followers  of  Christ  to- 
day need  to  be  assured  by  that  promise.  Sometimes  a 
whisper  steals  into  their  hearts  and  they  feel  like  asking 
what  recompense  they  are  to  receive  for  their  sacrifices 
made  for  the  sake  of  Christ.  Jesus  replies  with  a  kingly 
promise.     He  declares  that  "in  the  regeneration,"  in  the 


Matt.20:l-12     SACRIFICE  AND  REWARDS  159 

age  to  come,  when  Jesus  has  returned  and  has  made  all 
things  new,  then  those  who  have  followed  him  through 
the  scenes  of  present  trial  and  sacrifice  will  share  with  him 
the  glory  of  his  throne.  Nor  was  the  promise  for  his 
immediate  followers  alone.  It  is  for  everyone  who  has 
sacrificed  for  his  sake;  all  such  will  "receive  a  hundred- 
fold" and  will  "inherit  eternal  life."  Jesus  adds,  however, 
a  word  of  warning;  Peter  must  beware  of  self-confident 
pride.  "Many  shall  be  last  that  are  first;  and  first  that  are 
last."  That  is  to  say,  many,  like  Peter,  who  have  had  the 
opportunity  of  being  nearest  to  Christ  in  this  present  life 
may  not  receive  the  greatest  reward.  Men  will  be  judged 
according  to  faithfulness.  Still  more  solemn  is  the  warning 
to  such  as  the  rich  man,  who  cling  to  their  wealth  and  refuse 
the  service  of  the  King.  Their  power  and  riches  put  them 
now  in  the  first  place  of  opportunity.  They  may  be  the 
last  to  accept  Christ  and  the  eternal  life  which  he  offers. 

c.     The  Parable  of  the  Laborers  in  the  Vineyard.     Ch.  20  :  1-16 

1  For  the  kingdom  of  heaven  is  like  unto  a  man  that  was'a 
householder,  who  went  out  early  in  the  morning  to  hire 
laborers  into  his  vineyard.  2  And  when  he  had  agreed  with 
the  laborers  for  a  shilling  a  day,  he  sent  them  into  his  vine- 
yard. 3  And  he  went  out  about  the  third  hour,  and  saw 
others  standing  in  the  marketplace  idle;  4  and  to  them  he 
said.  Go  ye  also  into  the  vineyard,  and  whatsoever  is  right  I 
will  give  you.  And  they  went  their  way.  5  Again  he  went 
out  about  the  sixth  and  the  ninth  hour,  and  did  likewise.  6 
And  about  the  eleventh  hour  he  went  out,  and  found  others 
standing;  and  he  saith  unto  them.  Why  stand  ye  here  all  the 
day  idle?  7  They  say  unto  him.  Because  no  man  hath  hired 
us.  He  saith  unto  them,  Go  ye  also  into  the  vineyard.  8 
And  when  even  was  come,  the  lord  of  the  vineyard  saith  unto 
his  steward,  Call  the  laborers,  and  pay  them  their  hire,  be- 
ginning from  the  last  unto  the  first.  9  And  when  they  came 
that  were  hired  about  the  eleventh  hour,  they  received  every 
man  a  shilling.  10  And  when  the  first  came,  they  supposed 
that  they  would  receive  more;  and  they  likewise  received 
every  man  a  shilling.  11  And  when  they  received  it,  they 
mvumured  against  the  householder,  12  saying,  These  last 
have  spent  but  one  hour,  and  thou  hast  made  them  equal 
unto  us,  who  have  borne  the  burden  of  the  day  and  the  scorch- 


160  THE  KING'S  SERVANTS      Matt.  20:  13-16 

ing  heat.  13  But  he  answered  and  said  to  one  of  them, 
Friend,  I  do  thee  no  wrong:  didst  not  thou  agree  with  me 
for  a  shilling?  14  Take  up  that  which  is  thine,  and  go  thy 
way;  it  is  my  will  to  give  unto  this  last,  even  as  imto  thee. 
15  Is  it  not  lawful  for  me  to  do  what  I  will  with  mine  own?  or 
is  thine  eye  evil,  because  I  am  good?  16  So  the  last  shall  be 
first,  and  the  first  last. 

The  interpretation  of  this  parable  has  been  found  difficult 
simply  because  it  has  been  separated  from  the  story  of 
the  rich  young  man  and  from  the  question  of  Peter  to 
which  it  really  belongs.  It  was  simply  designed  to  indicate 
the  peril  of  refusing  to  enter  the  service  of  Christ  and  the 
danger  of  a  commercial  spirit  in  seeking  for  rewards  in 
such  service.  The  story  illustrates  the  great  principle 
stated  in  the  verse  which  precedes  and  in  the  verse  with 
which  it  closes,  "Many  shall  be  last  that  are  first;  and 
first  that  are  last."  Peter  seemed  to  imagine  that,  because 
he  had  sacrificed  for  Christ,  the  Master  was  bound  to  give 
him  a  great  reward.  Jesus  did  promise  the  reward,  but  he 
wished  to  rebuke  the  spirit  which  prompted  one  to  serve, 
not  in  love  and  gratitude,  but  for  the  sake  of  the  recom- 
pense which  may  be  given.  He  tells  the  story  of  the 
laborers  who  early  in  the  morning  made  a  hard  and  fast 
bargain  for  "a  shilling  a  day,"  and  of  others  who  were 
engaged  at  the  third  and  sixth  and  ninth  and  even  at  the 
eleventh  hour,  who  made  no  agreement  with  the  house- 
holder, but  who  trusted  in  his  honesty  and  generosity, 
and  who  when  the  evening  was  come  received  as  much  as 
those  who  had  been  hired  in  the  early  morning.  The 
latter  complained,  not  because  they  failed  to  receive  the 
wage  for  which  they  had  bargained,  but  because  others 
who  had  rendered  a  less  service  had  received  an  equal 
reward.  Thus  Jesus  would  correct  the  commercial  spirit 
which  sometimes  animates  his  followers.  He  shows  that 
everyone  will  receive  all  that  he  deserves,  all,  indeed,  for 
which  he  may  bargain,  but  there  will  be  surprises;  not 
that  anyone  receives  so  little,  but  that  some  will  receive  so 
much.  He  is  absolutely  sovereign  in  bestowing  his  eternal 
rewards.  He  recognizes  that  some  have  less  opportunity 
for  the  service;  their  ability  and  the  time  of  their  service 


Matt.  20: 17-28       TRUE  GREATNESS  161 

is  limited;  but  if  they  trust  in  him  and  depend  upon  his 
grace,  they  will  be  surprised  at  the  liberality  of  the  King. 
Rewards  are  certain,  but  they  are  not  the  true  motive  of 
service.  We  should  follow  the  King  and  seek  to  please  him 
because  this  is  in  itself  the  highest  and  truest  life,  but 
chiefly  because  he  has  done  so  much  for  us.  Gratitude 
will  make  sacrifice  easy.  His  love  can  be  trusted  for  a 
surprising  and  unmerited  reward. 

6.     JESUS  TEACHES  TRUE  GREATNESS.     Ch.  20  :  17-28 

17  And  as  Jesus  was  going  up  to  Jerusalem,  he  took  the 
twelve  disciples  apart,  and  on  the  way  he  said  unto  them, 
18  Behold,  we  go  up  to  Jerusalem;  and  the  Son  of  man  shall 
be  delivered  unto  the  chief  priests  and  scribes;  and  they 
shall  condemn  him  to  death,  19  and  shall  deliver  him  unto 
the  Gentiles  to  mock,  and  to  scourge,  and  to  crucify:  and 
the  third  day  he  shall  be  raised  up. 

20  Then  came  to  him  the  mother  of  the  sons  of  Zebedee 
with  her  sons,  worshipping  him,  and  asking  a  certain  thing  of 
him.  21  And  he  said  unto  her,  What  wouldest  thou?  She 
saith  unto  him.  Command  that  these  my  two  sons  may  sit, 
one  on  thy  right  hand,  and  one  on  thy  left  hand,  in  thy  king- 
dom. 22  But  Jesus  answered  and  said.  Ye  know  not  what 
ye  ask.  Are  ye  able  to  drink  the  cup  that  I  am  about  to 
drink?  They  say  unto  him.  We  are  able.  23  He  saith  unto 
them,  My  cup  indeed  ye  shall  drink:  but  to  sit  on  my  right 
hand,  and  on  my  left  hand,  is  not  mine  to  give ;  but  it  is  for 
them  for  whom  it  hath  been  prepared  of  my  Father.  24  And 
when  the  ten  heard  it,  they  were  moved  with  indignation 
concerning  the  two  brethren.  25  But  Jesus  called  them  unto 
him,  and  said.  Ye  know  that  the  rulers  of  the  Gentiles  lord  it 
over  them,  and  their  great  ones  exercise  authority  over  them. 
26  Not  so  shall  it  be  among  you:  but  whosoever  would  be- 
come great  among  you  shall  be  your  minister;  27  and  whoso- 
ever would  be  first  among  you  shall  be  your  servant:  28  even 
as  the  Son  of  man  came  not  to  be  ministered  unto,  but  to 
minister,  and  to  give  his  life  a  ransom  for  many. 

The  request  of  Salome  that  her  two  sons  might  occupy 
the  chief  places  in  the  coming  Kingdom  of  Christ  was  made 
at  the  very  time  that  Jesus  had  again  predicted  his  suffer- 
ing and  death.  This  often  has  been  called  the  third  pre- 
diction, but  more  accurately  it  is  the  fourth  recorded  by 


162  THE  KING'S  SERVANTS  Matt.  20: 17-28 

Matthew,  and  is  evidently  an  example  of  the  repeated 
references  made  by  Christ  since  he  gave  the  first  great 
disclosure  at  Caesarea  Philippi.  Here  details  of  cruelty 
are  added.  Not  only  is  he  to  die,  but  he  is  to  be  mocked 
and  scourged  and  crucified.  That  Jesus  saw  so  minutely 
all  the  agonies  awaiting  him,  enhances  the  picture  of  his 
matchless  heroism  as  he  moves  forward  with  such  majestic 
tread  to  accomplish  his  redeeming  work. 

That  this  request  was  made  for  James  and  John  at  such 
a  time  marks  the  contrast  between  the  self-sacrifice  of  the 
King  and  the  self-seeking  of  his  followers,  and  it  adds  mean- 
ing to  the  message  which  he  now  delivers  relative  to  the 
nature  of  true  greatness. 

There  are  aspects  of  beauty  in  the  request  made  by 
Salome.  It  discloses  a  mother's  fondness  which  assumes 
that  nothing  could  be  too  good  for  her  sons.  It  also  reveals 
a  mother's  faith.  In  that  prophet  of  Nazareth,  whom  the 
rulers  hated  and  despised,  Salome  saw  one  who  was  yet 
to  be  King  of  kings  and  Lord  of  lords.  She  wished  her 
sons  to  have  the  highest  places  in  that  Kingdom,  and  this 
is  a  desire  which  all  parents  may  properly  share.  However, 
it  did  betray  on  the  part  of  James  and  John,  for  whom  this 
mother  was  speaking,  much  of  pride  and  jealously  and 
misunderstanding,  and  these  Jesus  lovingly  rebukes.  He 
addresses  to  them  the  question,  "Are  ye  able  to  drink  the 
cup  that  I  am  about  to  drink?"  They  assure  him  that  they 
are  able  to  share  that  cup  of  suffering.  He  then  explains 
to  them  that  while  indeed  that  cup  is  for  them  to 
drink,  the  honor  which  they  claim  is  not  to  be  given 
in  mere  caprice,  nor  to  be  arbitrarily  assigned;  it  must 
be  earned.  The  high  places  in  his  Kingdom  are  not 
matters  of  appointment  but  of  achievement;  they  are  nrot 
secured  by  influence  but  by  merit.  "To  sit  on  my  right 
hand,  and  on  my  left  hand,  is  not  mine  to  give;  but  it  is 
for  them  for  whom  it  hath  been  prepared  of  my  Father." 
The  rewards  indeed  may  be  given  at  last  by  Christ,  but 
they  will  not  be  given  independently  of  real  desert;  for 
time  and  eternity,  the  highest  places  in  his  Kingdom  are 
prepared  for  those  by  whom  they  are  deserved. 

This  request  of  James  and  John  fills  their  fellow  disciples 


Matt.  20:  29,  30    THE  TWO  BLIND  MEN  163 

with  indignation;  but  we  are  not  to  conclude  that  this 
was  "righteous  indignation" ;  they  are  not  merely  troubled 
because  James  and  John  are  lacking  in  discernment, 
because  their  request  is  unjust,  because  their  attitude  is 
selfish.  It  seems  that  "the  ten"  are  equally  mistaken, 
equally  at  fault;  they  are  jealous;  they  covet  and  claim  for 
themselves  exactly  the  thing  James  and  John  have  reques- 
ted. We  are  commonly  tempted  to  be  most  indignant  at 
those  faults  in  others  of  which  we  ourselves  are  guilty. 

Jesus  does  not  rebuke  his  disciples,  but  he  takes  the 
occasion  to  declare  the  law  of  true  greatness.  This  he 
contrasts  with  the  standards  of  the  world,  by  which  his 
followers  are  ever  in  danger  of  being  affected.  Among  the 
Gentiles,  among  the  nations,  those  are  accounted  as  the 
leaders,  those  are  called  great,  who  rule  over  others  and 
who  are  served  by  many;  but  among  the  followers  of  Christ 
different  ideals  must  prevail ;  those  are  the  greatest  who  are 
of  the  most  service  to  others.  In  contrast  with  heathen 
standards  Jesus  sets  forth  a  principle,  which  may  be  trans- 
lated, "Whosoever  would  become  great  among  you  shall 
be  your  servant:  and  whosoever  would  be  first  among 
you  shall  be  your  slave."  Service  is  the  law  of  greatness 
in  the  Kingdom  of  Christ;  and  from  this  law  the  King  was 
not  exempt.  Rather,  he  is  himself  the  great  Exemplar, 
"Even  as  the  Son  of  man  came  not  to  be  ministered  unto, 
but  to  minister,  and  to  give  his  life  a  ransom  for  many." 
This  willing  sacrifice,  this  death  in  the  place  of  many,  this 
redeeming  love,  recognized  and  accepted  by  his  followers 
is  the  motive  for  service,  and  it  is  likewise  the  measure  of 
true  greatness.  We  are  not  Christians  because  we  serve 
others;  we  serve  others  because  we  are  Christians.  ^  Self- 
sacrifice  and  helpfulness  are  not  substitutes  for  faith  in 
Christ;  they  are  the  natural  expressions  of  our  faith  and 
love.  The  more  humble  and  patient  and  faithful  our 
service,  the  nearer  we  ever  shall  be  to  him  whose  greatness 
is  supreme,  who  loved  us,  and  gave  himself  up  for  us. 

7.     JESUS  GIVES  SIGHT  TO  THE  BLIND.     Ch.  20  :  29-34 

29  And  as  they  went  out  from  Jericho,  a  great  multitude 

followed  him.    30  And  behold,  two  blind  men  sitting  by  the 


164  THE  KING'S  SERVANTS  Matt.  20:  31-34 

way  side,  when  they  heard  that  Jesus  was  passing  by,  cried 
out,  saying.  Lord,  have  mercy  on  us,  thou  son  of  David.  31 
And  the  multitude  rebuked  them,  that  they  should  hold 
their  peace:  but  they  cried  out  the  more,  saying.  Lord,  have 
mercy  on  us,  thou  son  of  David.  32  And  Jesus  stood  still, 
and  called  them,  and  said.  What  will  ye  that  I  should  do 
imto  you?  33  They  say  unto  him.  Lord,  that  our  eyes  may 
be  opened.  34  And  Jesus,  being  moved  with  compassion, 
touched  their  eyes;  and  straightway  they  received  their 
sight,  and  followed  him. 

The  journey  through  Perea  has  ended;  Jesus  is  nearing 
Jerusalem;  the  last  great  city  has  been  passed,  but  as  he 
departs  from  Jericho  he  performs  a  cure  which  illustrates 
his  kingly  power  and  reveals  his  tender  sympathy.  Two 
blind  men  cry  out  to  him  for  mercy.  One  of  these  else- 
where is  called  Bartlmaeus.  The  spiritual  sight  of  these 
men  seems  to  be  clearer  than  that  of  the  nation  which  is 
about  to  reject  its  King,  for  they  recognize  him  as  the 
true  Messiah;  they  salute  him  as  the  "Son  of  David," 
they  trust  in  his  divine  power,  and  they  receive  his 
gracious  help  and  are  instantly  delivered  from  their 
distress. 

This  miracle  is  also  a  parable  of  the  saving  work  of 
Christ.  He  opens  the  "eyes  of  the  understanding"  and 
gives  spiritual  sight  to  those  who  need  to  see  life  clearly 
with  its  duties,  its  demands,  and  its  problems  in  relation 
to  man  and  to  God.  There  is,  first  of  all,  the  picture  of 
pitiful  need;  poor  and  helpless  because  blind,  with  none 
to  sympathize  and  none  to  aid,  these  men  form  a  striking 
picture  of  those  to-day  who  are  lacking  spiritual  sight. 
Near  by,  in  striking  contrast,  stands  the  majestic  form  of 
the  King ;  he  is  passing  for  the  last  time ;  he  is  able  to  heal 
if  only  he  can  be  reached. 

Then  there  is  the  picture  of  the  obstacles  to  be  overcome, 
of  the  doubts  and  difficulties  that  lie  in  the  way  of  those 
who  need  the  healing  touch  of  Christ.  "The  multitude 
rebuked  them,  that  they  should  hold  their  peace."  Often 
do  those  who  yearn  for  light  and  healing  hear  words  to 
discourage  and  suggestions  which  lead  to  hopelessness 
and  despair. 


Matt.  20:  29-34   THE  TWO  BLIND  MEN  165 

Then  there  is  the  picture  of  eager  determination,  "They 
cried  out  the  more,  saying.  Lord,  have  mercy  on  us,  thou 
son  of  David." 

Lastly  is  the  picture  of  complete  relief.  "Jesus,  being 
moved  with  compassion,  touched  their  eyes;  and  straight- 
way they  received  their  sight,  and  followed  him."  How 
many  likewise  have  found  the  Master  able  and  willing  to 
give  them  spiritual  vision;  their  eyes  have  been  opened  to 
see  things  unseen  and  eternal,  to  follow  the  Master  with 
joyful  footsteps  as  they  journey  toward  the  celestial  city 
where  they  will  see  the  King  in  his  beauty  and  will  be  like 
him  when  they  see  him  as  he  is. 


166  THE  REJECTION  Matt.  21: 1-11 


X.  The  Rejection  of  the  King.     Chs.  21  to  23 

1.     THREE  ACTED  PARABLES  OF  WARNING. 
Ch.  21  :  1-22 

a.     The  Royal  Entry.     Ch.  21  :  1-11 

1  And  when  they  drew  nigh  unto  Jerusalem,  and  came  unto 
Bethphage,  unto  the  mount  of  Olives,  then  Jesus  sent  two 
disciples,  2  saying  unto  them,  Go  into  the  village  that  is  over 
against  you,  and  straightway  ye  shall  find  an  ass  tied,  and  a 
colt  with  her:  loose  therriy  and  bring  them  unto  me.  3  And 
if  any  one  say  aught  unto  you,  ye  shall  say.  The  Lord  hath 
need  of  them;  and  straightway  he  will  send  them.  4  Now 
this  is  come  to  pass,  that  it  might  be  fulfilled  which  was 
spoken  through  the  prophet,  saying, 

5  Tell  ye  the  daughter  of  Zion, 
Behold,  thy  King  cometh  unto  thee, 
Meek,  and  riding  upon  an  ass. 
And  upon  a  colt  the  foal  of  an  ass. 

6  And  the  disciples  went,  and  did  even  as  Jesus  appointed 
them,  7  and  brought  the  ass,  and  the  colt,  and  put  on  them 
their  garments ;  and  he  sat  thereon.  8  And  the  most  part  of 
the  multitude  spread  their  garments  in  the  way;  and  others 
cut  branches  from  the  trees,  and  spread  them  in  the  way. 
9  And  the  multitudes  that  went  before  him,  and  that  fol- 
lowed, cried,  saying,  Hosanna  to  the  son  of  David:  Blessed 
15  he  that  cometh  in  the  name  of  the  Lord;  Hosanna  in  tlie 
highest.  10  And  when  he  was  come  into  Jerusalem,  all  the 
city  was  stirred,  saying.  Who  is  this?  1 1  ^d  the  miUtitudes 
said.  This  is  the  prophet,  Jesus,  from  Nazareth  of  Galilee. 

No  incident  in  the  life  of  our  Lord  is  more  in  harmony 
with  the  purpose  of  Matthew  than  the  royal  entry  into 
Jerusalem.  Of  course  it  forms  an  essential  part  of  the 
story  of  all  the  Gospels,  but  in  none  does  it  constitute  a 
more  definite  climax  or  conform  to  a  more  evident  design. 

Matthew  is  the  Gospel  of  the  King,  and  here  Jesus  issues 
a  royal  command;  he  makes  a  royal  progress;  he  receives 
a  royal  acclaim.  To  his  command  it  is  assumed  that  no 
refusal  is  possible;  he  enters  the  city  mounted  and  attended 
as  an  Oriental  monarch;  he  is  hailed  by  the  multitude  as 


Matt.  21:  12-15     PARABLES  OF  WARNING  167 

the  Son  of  David,  the  King,  and  as  worthy  of  supreme 
homage  and  praise. 

Matthew  is  the  Gospel  of  Fulfillment,  and  this  incident  is 
shown  to  correspond  in  minutest  detail  to  a  prophecy  which 
is  here  quoted.  However,  Matthew  is  also  the  Gospel 
which  emphasizes  the  rejection  of  Jesus;  and  here  after 
the  deadly  hatred  of  his  enemies  has  been  revealed;  after 
the  predictions  of  his  death  have  been  so  solemnly  re- 
peated; even  while  the  multitudes  shout  with  passing 
emo.tion,  the  silence  of  the  rulers  is  ominous  of  tragedy. 
Jesus  evidently  is  offering  himself  to  the  nation,  but  it  is 
about  to  refuse  him  and  to  allow  him  to  be  destroyed. 
By  this  temporary  outburst  of  popular  enthusiasm  no 
reader  is  for  a  moment  deceived.  Upon  the  bright  picture 
there  rests  the  shadow  of  the  cross. 

This  royal  entry  was  an  acted  parable.  No  one  supposes 
that  Jesus  meant  the  borrowed  colt,  or  the  caparisons  of 
rustic  garments,  or  the  peasants  who  attended  him,  were 
to  be  parts  of  the  furnishings  of  an  Oriental  court.  They 
were  the  symbols  of  royalty  by  which  he  definitely  pre- 
sented himself  to  his  people  as  the  promised  Messiah;  he 
was  making  an  appeal  for  the  trust  and  obedience  and 
homage  of  human  hearts;  but  he  was  warning  the  rulers 
that  in  rejecting  him  they  would  be  rejecting  their  King; 
they  would  be  defeating  their  highest  hopes.  Some  day, 
however,  he  is  to  appear  in  glory;  that  humble  pageant 
which  moves  through  the  streets  of  Old  Jerusalem  is  but  the 
faint  symbol  of  the  true  coming  of  the  King.  Those  who 
now  accept  him  and  offer  him  the  willing  homage  of  their 
hearts  will  then  rejoice  and  will  enter  with  gladness  into 
the  blessedness  of  his  perfected  Kingdom. 

b.    Cleansing  the  Temple.    Ch.  21  :  12-17 

12  And  Jesus  entered  into  the  temple  of  God,  and  cast  out 
all  them  that  sold  and  bought  in  the  temple,  and  overthrew 
the  tables  of  the  money-changers,  and  the  seats  of  them  that 
sold  the  doves;  13  and  he  saith  unto  them.  It  is  written,  My 
house  shall  be  called  a  house  of  prayer :  but  ye  make  it  a  den 
of  robbers.  14  And  the  blind  and  the  lame  came  to  him  in 
the  temple;   and  he  healed  them.     15  But  when  the  chief 


168  THE  REJECTION        Matt.  21: 16,  17 

priests  and  the  scribes  saw  the  wonderful  things  that  he  did, 
and  the  children  that  were  crying  in  the  temple  and  saying, 
Hosanna  to  the  son  of  David;  they  were  moved  with  indig- 
nation, 16  and  said  unto  him,  Hearest  thou  what  these  are 
saying?  And  Jesus  saith  unto  them,  Yea:  did  ye  never  read. 
Out  of  the  mouth  of  babes  and  sucklings  thou  has  perfected 
praise?  17  And  he  left  them,  and  went  forth  out  of  the  city 
to  Bethany,  and  lodged  there. 

The  abuse,  which  Jesus  here  rebukes,  had  arisen  from 
what  was  at  first  a  pubHc  convenience,  namely,  the  sale 
to  pilgrims  in  the  neighborhood  of  the  Temple,  of  sacrifices 
which  they  could  not  bring  from  their  distant  homes. 
Gradually  the  trafific  had  pressed  nearer  until  the  merchants 
had  entered  the  Temple  area  and  were  desecrating  the 
sacred  courts  by  their  distracting  noises,  their  greed,  their 
extortions,  and  their  fraud. 

The  act  of  our  Lord  in  expelling  these  intruders  from  the 
sacred  courts  was  not  merely  an  example  of  power  which 
one  man,  conscious  of  the  right  and  justice  of  his  cause, 
may  exercise  over  those  whom  guilt  of  conscience  make 
weak  and  timid;  nor  yet  was  this  merely  the  work  of  a 
reformer  who  was  correcting  an  evil  custom.  It  was  on 
the  part  of  our  Lord  an  acted  parable.  It  was  a  rebuke  of 
the  nation,  the  spiritual  state  of  which  was  indicated  by 
their  apparent  disregard  of  the  sacredness  of  the  house  of 
God.  It  was  a  symbol,  warning  of  the  judgment  which 
was  to  be  visited  upon  them  because  of  their  apostasy  and 
unbelief. 

Furthermore,  this  was  a  claim  on  the  part  of  Jesus  to 
be  the  real  Lord  of  the  Temple.  He  identifies  himself 
with  God  whom  he  declares  to  be  his  own  Father  and  he 
supports  this  claim  by  proceeding  to  perform  miracles  of 
healing  within  the  Temple  courts.  He  is  thus  making  a 
public  claim,  as  on  the  day  before,  to  be  the  promised 
Messiah,  and  he  emphasizes  this  claim  by  his  reply  to  the 
rulers  when  they  rebuke  him  for  allowing  the  children  to 
hail  him  with  their  "Hosannas."  He  declares  that  they 
are  justified  in  welcoming  him  as  "the  son  of  David" ;  and 
he  further  quotes,  as  applying  to  himself,  a  psalm  which 
speaks  of  the  universal  sovereignty  predicted  as  belonging 


Matt.  21: 18-22     PARABLES  OF  WARNING  169 

to  man,  a  psalm,  however,  which  was  to  be  fulfilled  by  the 
Messiah,  and  which  pictured  the  unlimited  rule  which  he 
would  exercise  as  the  appointed  King.  Jesus  declares 
that  such  praises  have  the  divine  warrant  and  sanction 
and  are  appropriately  bestowed  upon  himself.  Such 
claims  were  so  obvious,  the  meaning  of  his  symbolic  actions 
were  becoming  so  clear,  that  the  rulers  were  filled  with 
even  more  deadly  hate.  It  was,  therefore,  not  merely  for 
the  sake  of  rest  but  to  avoid  a  more  open  conflict  that 
Jesus  withdrew  for  the  night  to  lodge  with  his  friends  in 
Bethany. 

c.    The  Barren  Fig  Tree.    Ch.  21  :  18-22 

18  Now  in  the  morning  as  he  returned  to  the  city,  he  hun- 
gered. 19  And  seeing  a  fig  tree  by  the  way  side,  he  came  to 
it,  and  found  nothing  thereon,  but  leaves  only;  and  he  saith 
unto  it.  Let  there  be  no  fruit  from  thee  henceforward  for  ever. 
And  immediately  the  fig  tree  withered  away.  20  And  when 
the  disciples  saw  it,  they  marvelled,  saying,  How  did  the  fig 
tree  immediately  wither  away?  21  And  Jesus  answered  and 
said  unto  them,  Verily  I  say  unto  you.  If  ye  have  faith,  and 
doubt  not,  ye  shall  not  only  do  what  is  done  to  the  fig  tree, 
but  even  if  ye  shall  say  unto  this  mountain,  Be  thou  taken 
up  and  cast  into  the  sea,  it  shall  be  done.  22  And  all  things, 
whatsoever  ye  shall  ask  in  prayer,  believing,  ye  shall  receive. 

The  withering  of  the  fruitless  fig  tree  was  not  only  a 
miracle  wrought  by  the  power  of  Christ,  it  was  a  parable 
of  the  punishment  which  was  to  be  visited  upon  Israel 
for  its  sin  and  unbelief.  On  a  fig  tree  the  green  fruit  is 
first  formed  and  then  the  foliage  is  produced,  so  that 
fruit  might  be  expected  on  a  tree  in  full  leaf;  but  on  this 
tree  Jesus  found  none.  This  fruitless  tree  with  its  show  of 
leaves  was  however  a  symbol  of  Israel;  the  nation  had 
made  a  profession  of  holiness;  it  had  maintained  its  pre- 
tentious ritual;  it  had  preserved  a  form  of  godliness,  but 
when  the  King  had  come,  he  had  found  none  of  the  real 
fruits  of  righteousness;  and  now  his  rejection  was  to  be 
followed  by  the  national  disaster  of  which  the  withering 
of  the  tree  was  a  parable  and  a  warning. 

The  story  may  contain  a  note  of  admonition  for  all  who 
now  bear  the  name  of  Christ;  their  lives  must  correspond 


170  THE  REJECTION         Matt.  21: 23-27 

with  their  profession,  their  deeds  with  their  claims.  How- 
ever, for  his  immediate  followers  the  King  found  in  the 
miracle  a  message  of  inspiration  and  cheer.  As  his  disciples 
marveled  at  his  power  he  declared  that  similar  power  was 
at  their  command;  it  was  the  power  of  believing  prayer; 
it  could  remove  mountains;  not  that  a  literal  attempt  was 
to  be  made,  but  that  it  could  do  things  otherwise  impossible. 
Of  course  there  are  other  familiar  conditions,  but  our 
temptation  is  to  limit  too  far  the  implications  of  the 
promise,  "All  things,  whatsoever  ye  shall  ask  in  prayer, 
believing,  ye  shall  receive." 

2.     THE  CLAIMS  OF  DIVINE  AUTHORITY. 
Ch.  21  :  23-27 

23  And  when  he  was  come  into  the  temple,  the  chief 
priests  and  the  elders  of  the  people  came  unto  him  as  he  was 
teaching,  and  said,  By  what  authority  doest  thou  these  things? 
and  who  gave  thee  this  authority?  24  And  Jesus  answered 
and  said  unto  them,  I  also  will  ask  you  one  question,  which 
if  ye  tell  me,  I  likewise  will  tell  you  by  what  authority  I  do 
these  things.  25  The  baptism  of  John,  whence  was  it?  from 
heaven  or  from  men?  And  they  reasoned  with  themselves, 
saying,  If  we  shall  say.  From  heaven;  he  will  say  unto  us. 
Why  then  did  ye  not  believe  him?  26  But  if  we  shall  say, 
From  men;  we  fear  the  multitude;  for  all  hold  John  as  a 
prophet.  27  And  they  answered  Jesus,  and  said.  We  know 
not.  He  also  said  unto  them,  Neither  tell  I  you  by  what 
authority  I  do  these  things. 

As  Jesus  reaches  the  city  he  is  at  once  attacked  by  all  the 
Jewish  rulers  and  leaders.  They  challenge  him  to  state 
by  what  authority  he  is  acting  in  receiving  honors  as  the 
Messiah  or  in  driving  the  traders  from  the  Temple  as  on 
the  day  past.  Their  question  is  framed  with  subtle  skill, 
"By  what  authority  doest  thou  these  things?  and  who  gave 
thee  this  authority?"  They  place  Jesus  in  a  dilemma;  if 
he  claims  that  authority  had  been  delegated  to  him,  then 
he  may  be  accused  of  disloyalty  and  of  schism,  in  supplant- 
ing the  recognized  "authorities"  of  the  Jewish  state;  if 
he  claims  inherent  divine  authority,  as  one  with  God,  he 
may  be  condemned  for  blasphemy. 

Jesus  silences  his  enemies  with  a  question  which  involves 


Matt.  21:  23-27      DIVINE  -AUTHORITY  171 

them  in  a  counterdilemma,  "The  baptism  of  John, 
whence  was  it?  from  heaven  or  from  men?"  They  cannot 
say  ''from  heaven,"  for  they  had  rejected  John;  they  do 
not  dare  to  say  ''from  men,"  for  they  fear  the  people  by 
whom  John  was  regarded  as  a  prophet.  They  try  to  escape 
by  the  cowardly  reply,  "We  know  not."  Agnosticism  is 
usually  cowardly  and  deserving  of  little  respect. 

Jesus  does  more  than  silence  them;  he  answers  them. 
His  question  is  no  irrelevant  riddle  by  which  he  meets  a 
difficulty  and  delays  the  necessity  of  a  reply.  He  definitely 
implies  that  the  authority  of  John  was  divine,  and  that 
his  own  authority  is  the  same ;  but  as  they  were  afraid  to 
deny  the  divine  authority  of  John  they  are  powerless  to 
deny  that  of  Jesus;  and  further  he  implies  that  if  they 
had  accepted  the  message  of  John,  they  would  be  prepared 
to  accept  Jesus.  It  is  true  that  if  we  are  afraid  to  accept 
the  logical  conclusions  of  our  doubts  and  denials,  we  never 
can  hope  to  discover  truth. 

Jesus  further  rebukes  and  exposes  his  enemies.  When 
they  say,  "We  know  not,"  Jesus  knows,  and  they  know, 
and  the  crowd  knows,  that  they  are  not  honest;  the  Lord 
has  laid  bare  their  hypocrisy;  he  has  made  it  perfectly 
evident  that  the  real  question  at  issue  is  not  authority  but 
obedience.  The  enemies  of  Jesus  pretend  that  they  want 
to  know  more  of  his  credentials;  they  really  want  to  dis- 
credit and  to  entrap  him.  The  modern  enemies  of  our 
Lord  declare  that  they  want  more  proofs,  more  evidence; 
what  they  really  lack  is  love  for  him  and  submission  to  his 
will.  Those  who  do  not  repent  when  John  preaches,  will 
not  believe  when  Jesus  offers  to  save.  The  world  needs  to- 
day, not  more  proof  of  divine  authority,  but  more 
obedience  to  the  divine  will. 

Jesus  absolutely  discredited  his  enemies  in  the  sight 
of  the  people.  They  were  the  constituted  authorities  in 
all  matters  civil  and  religious,  and  yet  they  were  made  to 
confess  publicly  that  they  were  not  competent  to  judge 
a  clear,  familiar,  important  case  relating  to  religious 
authority.  They  really  abdicated  their  position.  They, 
therefore,  were  disqualified  to  pass  an  opinion  on  the 
exactly  parallel  case  of  the  authority  of  Jesus.     Jesus 


172  THE  REJECTION         Matt.  21: 28-32 

had  defeated  them  with  their  own  weapon.  No  wonder 
that  subsequently,  when  on  trial  before  such  judges,  he 
refused  to  answer  them  a  word.  He  had  shown  their 
incompetence,  their  insincerity,  their  unbelief.  Honest 
doubters  are  deserving  of  sympathy;  but  professed  seekers 
after  truth,  who  are  unwilling  to  accept  the  consequences 
of  belief,  should  expect  to  receive  no  further  light.  An 
increasing  knowledge  of  divine  truth  is  conditioned  upon 
humble  submission  of  the  heart  and  the  will  to  what 
already  has  been  revealed. 

3.     THREE  PARABLES  OF  JUDGMENT. 
Chs.  21  :  28  to  22  :  14 

a.    The  Two  Sons.    Ch.  21  :  28-32 

28  But  what  think  ye?  A  man  had  two  sons;  and  he 
came  to  the  first,  and  said,  Son,  go  work  to-day  in  the  vine- 
yard. 29  And  he  answered  and  said,  I  will  not:  but  after- 
ward he  repented  himself,  and  went.  30  And  he  came  to 
the  second,  and  said  likewise.  And  he  answered  and  said, 
I  gOy  sir:  and  went  not.  31  Which  of  the  two  did  the  will  of 
his  father?  They  say.  The  first.  Jesus  saith  unto  them. 
Verily  I  say  imto  you,  that  the  pubUcans  and  the  harlots  go 
into  the  kingdom  of  God  before  you.  32  For  John  came 
unto  you  in  the  way  of  righteousness,  and  ye  believed  him 
not;  but  the  publicans  and  the  harlots  believed  him:  and  ye, 
when  ye  saw  it,  did  not  even  repent  yourselves  afterward, 
that  ye  might  believe  him. 

In  replying  to  the  hostile  rulers,  Jesus  has  made  a  claim 
of  divine  authority;  he  now  adds  three  parables  which 
condemn  his  enemies  and  pronounce  judgment  upon  them 
and  the  nation.  The  first  is  very  brief,  but  pointed.  Two 
sons  are  described,  one,  who  refused  to  obey  his  father, 
repented  and  served  him ;  the  other  promised  to  serve  but 
continued  to  disobey;  to  the  one  Jesus  compared  those  of 
the  publicans  and  harlots  who,  after  lives  of  notorious  sin, 
had  repented  at  the  preaching  of  John;  to  the  other  Jesus 
compared  the  rulers,  who  with  all  their  profession  of 
righteousness  and  with  all  their  boasted  ceremonies,  con- 
tinued to  live  in  real  rebellion  against  God.  He  thus 
rebuked  the  rulers  for  their  pretense  that  they  were  willing 
to  accept  Jesus  if  only  sure  that  his  authority  was  divine; 


Matt.  21:33-46     PARABLES  OF  JUDGMENT  173 

he  declares  that  their  real  difficulty  is  unwillingness  to 
obe^^  the  divine  will.  He  affirms  that  they,  and  all  who 
like  them  are  impenitent  and  insincere,  can  never  enter 
the  Kingdom  of  God;  he  promises  that  even  the  worst 
sinners  may  repent  and  be  saved. 

b.    The  Wicked  Husbandmen.    Ch.  21:33-46 

33  Hear  another  parable:  There  was  a  man  that  was  a 
householder,  who  planted  a  vineyard,  and  set  a  hedge  about 
it,  and  digged  a  winepress  in  it,  and  built  a  tower,  and  let  it 
out  to  husbandmen,  and  went  into  another  cotmtiy.  34  And 
when  the  season  of  the  fruits  drew  near,  he  sent  his  servants 
to  the  husbandmen,  to  receive  his  fruits.  35  And  the  hus- 
bandmen took  his  servants,  and  beat  one,  and  killed  another, 
and  stoned  another.  36  Again,  he  sent  other  servants  more 
than  the  first:  and  they  did  unto  them  in  like  manner.  37 
But  afterward  he  sent  imto  them  his  son,  saying.  They  will 
reverence  my  son.  38  But  the  husbandmen,  when  they  saw 
the  son,  said  among  themselves.  This  is  the  heir;  come,  let 
us  kill  him,  and  take  his  inheritance.  39  And  they  took  him, 
and  cast  him  forth  out  of  the  vineyard,  and  killed  him.  40 
When  therefore  the  lord  of  the  vineyard  shall  come,  what 
will  he  do  imto  those  husbandmen?  41  They  say  unto  him. 
He  will  miserably  destroy  those  miserable  men,  and  will  let 
out  the  vineyard  imto  otiier  husbandmen,  who  shall  render 
him  the  fruits  in  their  seasons.  42  Jesus  saith  imto  them. 
Did  ye  never  read  in  the  scriptures. 

The  stone  which  the  builders  rejected. 

The  same  was  made  the  head  of  the  comer; 

This  was  from  the  Lord, 

And  it  is  marvellous  in  our  eyes? 
43  Therefore  say  I  unto  you.  The  kingdom  of  God  shall  be 
taken  away  from  you,  and  shall  be  given  to  a  nation  bringing 
forth  the  fruits  thereof.  44  And  he  that  falleth  on  this  stone 
shall  be  broken  to  pieces:  but  on  whomsoever  it  shall  fall,  it 
will  scatter  him  as  dust.  45  And  when  the  chief  priests  and 
the  Pharisees  heard  his  parables,  they  perceived  that  he  spake 
of  them.  46  And  when  they  sought  to  lay  hold  on  him,  they 
feared  the  multitudes,  because  they  took  him  for  a  prophet. 

To  the  malicious  challenge  of  his  enemies  Jesus  has 
already  replied,  claiming  for  himself  divine  authority  and 
condemning  them  for  their  guilty  unbelief.  He  now  adds 
a  second  parable  more  clearly  stating  his  claims  and  more 


174  THE  REJECTION  Matt.  22: 1-4 

solemnly  rebuking  these  hostile  rulers  and  pronouncing 
judgment  upon  the  nation  they  represent.  He  tells  the 
story  of  a  householder  who  establishes  and  equips  a  vine- 
yard and  lets  it  to  tenants.  He  lives  at  a  distance  and 
expects  as  rent  a  certain  portion  of  the  vintage.  However, 
when  he  sends  for  the  fruit,  his  messengers  are  abused  and 
killed;  at  last  his  own  son  is  slain.  He  determines  to  come 
and  to  exact  justice  and  to  deliver  his  vineyard  to  tenants 
who  are  more  worthy. 

The  parable  was  so  plain  that  even  the  enemies  of  Jesus 
understood  its  meaning.  The  householder  is  Jehovah; 
the  vineyard  is  Israel;  the  husbandmen  are  the  rulers  to 
whom  the  nation  had  been  intrusted ;  the  serv^ants  are  the 
prophets  sent  to  summon  the  people  to  repent  and  to  render 
to  God  the  fruits  of  righteousness;  the  son  is  Jesus  himself, 
who  thus  claimed  a  unique  relation  to  God,  distinct  from 
the  prophets  and  all  human  messengers,  and  who  definitely 
foresees  his  own  rejection  and  death;  the  return  of  the 
householder  is  the  coming  visitation  of  divine  judgment 
and  the  rejection  of  Israel,  and  the  call  of  the  Gentiles. 
It  is  aside  from  the  present  purpose  of  Jesus  to  refer  to  the 
individual  Jews  who  will  accept  him  and  to  the  future 
conversion  of  the  nation  of  which  Paul  writes.  He  wishes 
now  to  emphasize  his  own  rejection,  and  the  guilt  and 
punishment  of  the  nation.  He  declares,  however,  that  his 
death  will  issue  in  his  exaltation  and  triumph;  he  is  "the 
stone  which  the  builders  rejected,  the  same  was  made  the 
head  of  the  corner."  He  also  warns  his  enemies  that  all 
who  in  unbelief  stumble  on  that  stone,  all  who  reject  him, 
will  be  "broken  to  pieces,"  and  all  who  attempt  to  drag 
down  that  stone  will  be  ground  and  scattered  as  dust. 

c.     The  Marriage  Feast.     Ch.  22  : 1-14 

1  And  Jesus  answered  and  spake  again  in  parables  unto 
them,  saying,  2  The  kingdom  of  heaven  is  likened  unto  a  cer- 
tain king,  who  made  a  marriage  feast  for  his  son,  3  and  sent 
forth  his  servants  to  call  them  that  were  bidden  to  the  mar- 
riage feast:  and  they  would  not  come.  4  Again  he  sent  forth 
other  servants,  saying.  Tell  them  that  are  bidden,  Behold,  I 
have  made  ready  my  dinner;  my  oxen  and  my  fatlings  are 
killed,  and  all  things  are  ready:  come  to  the  marriage  feast. 


Matt.  21:  5-14     PARABLES  OF  JUDGMENT  175 

5  But  they  made  light  of  it,  and  went  their  ways,  one  to  his 
own  farm,  another  to  his  merchandise;  6  and  the  rest  laid 
hold  on  his  servants,  and  treated  them  shamefully,  and  killed 
them.  7  But  the  king  was  wroth;  and  he  sent  his  armies, 
and  destroyed  those  murderers,  and  burned  their  city.  8 
Then  saith  he  to  his  servants,  The  wedding  is  ready,  but  they 
that  were  bidden  were  not  worthy.  9  Go  ye  therefore  unto 
the  partings  of  the  highways,  and  as  many  as  ye  shall  find, 
bid  to  the  marriage  feast.  10  And  those  servants  went  out 
into  the  highways,  and  gathered  together  all  as  many  as  they 
found,  both  bad  and  good:  and  the  wedding  was  filled  with 
guests.  11  But  when  the  king  came  in  to  behold  the  guests, 
he  saw  there  a  man  who  had  not  on  a  wedding-garment: 

12  and  he  saith  unto  him.  Friend,  how  camest  thou  in  hither 
not  having  a  wedding-garment?     And  he  was  speechless. 

13  Then  the  king  said  to  the  servants.  Bind  him  hand  and 
foot,  and  cast  him  out  into  the  outer  darkness;  there  shall 
be  the  weeping  and  the  gnashing  of  teeth.  14  For  many 
are  called,  but  few  chosen. 

The  picture  of  the  Kingdom  of  the  Messiah  as  a  banquet 
at  which  Israel  would  be  seated  and  from  which  Gentiles 
would  be  excluded,  was  familiar  enough  to  the  Jews; 
but  Jesus  reverses  the  figure  with  details  reported  only  by 
Matthew,  and  with  the  main  purpose  of  pronouncing 
judgment  upon  the  nation  which  is  rejecting  him. 

Matthew  is  the  Gospel  of  the  King  and  it  is  interesting  to 
note  that  the  parable  which  Jesus  now  gives  presents  to  us 
a  feast  prepared  by  a  King,  it  is  indeed  "a  marriage  feast 
for  his  son" ;  while  the  companion  picture  in  Luke  describes 
merely  a  great  supper  given  by  "a  certain  man."  So  the 
treatment  of  the  invitation,  according  to  the  story  of 
Matthew,  is  a  much  more  serious  matter.  It  is  despised 
and  neglected  while  those  who  bear  it  are  abused  and  killed. 
The  consequent  punishment  of  the  offenders  is  more  severe; 
they  are  destro^^ed  and  their  city  is  burned.  The  whole 
incident  is  here  narrated  with  marks  of  royalty  which  are 
in  perfect  harmony  with  the  character  of  this  Gospel. 

The  purpose  of  our  Lord,  as  in  the  similar  parable  in 
Luke,  is  to  show  by  the  picture  the  guilt  of  the  nation 
which  is  rejecting  the  invitation  to  enter  the  Kingdom  of 
heaven.     He   plainly   indicates   the  consequent  rejection 


176  THE  REJECTION         Matt.  22:  15-22 

of  Israel,  the  suffering  of  the  nation,  and  the  destruction  of 
Jerusalem.  Quite  as  plainly  it  shows  that  from  among 
the  Gentiles  many  both  good  and  bad  will  be  gathered  into 
the  Christian  Church.  There  is,  however,  to  be  a  final 
separation  before  the  blessings  of  the  Kingdom  will  be  en- 
joyed. This  is  pictured  by  the  fate  of  the  man  who  was 
found  among  the  guests  but  "who  had  not  on  a  wedding- 
garment."  He  is  cast  "into  the  outer  darkness."  Those 
who  are  to  enjoy  the  glory  of  the  Kingdom  must  be  arrayed 
in  the  robe  of  righteousness  which  the  King  requires  and 
which  he  is  ready  to  provide  for  all  who  accept  of  Christ. 
"For  many  are  called,  but  few  chosen."  Eternal  life  is 
represented  as  a  free  choice  on  the  part  of  man,  and  as  a 
divine  election  on  the  part  of  God.  As  among  the  Jews 
"the  many"  rejected  their  Messiah,  so  among  professed 
Christians  there  will  be  those  who  will  lack  the  garment  of 
righteous  life  and  character  and  so  will  lose,  at  last,  the 
approval  of  the  King  and  the  joys  of  his  palace.  Thus 
in  this  parable  of  the  Marriage.  Feast  Jesus  predicts  the 
judgment  of  Israel,  the  call  of  the  Gentiles,  and  the  de- 
mand for  righteousness  in  those  who  are  at  last  to  share  the 
glories  of  his  Kingdom. 

4.     THREE  ENSNARING  QUESTIONS.     Ch.  22  :  15-40 
a.     Tribute  to  CiEsar?     Ch.  22  :  15-22 

15  Then  went  the  Pharisees,  and  took  counsel  how  they 
might  ensnare  him  in  his  talk.  16  And  they  send  to  him  their 
disciples,  with  the  Herodians,  saying,  Teacher,  we  know  that 
thou  art  true,  and  teachest  the  way  of  God  in  truth,  and  carest 
not  for  any  one:  for  thou  regardest  not  the  person  of  men. 
17  Tell  us  therefore,  What  thinkest  thou?  Is  it  lawful  to 
give  tribute  unto  Caesar,  or  not?  18  But  Jesus  perceived  their 
wickedness,  and  said.  Why  make  ye  trial  of  me,  ye  hypocrites? 
19  Show  me  the  tribute  money.  And  they  brought  unto  him 
a  denarius.  20  And  he  saith  imto  them.  Whose  is  this  image 
and  superscription?  21  They  say  unto  him,  Caesar's.  Then 
saith  he  unto  them.  Render  therefore  unto  Caesar  the  things 
that  are  Caesar's ;  and  unto  God  the  things  that  are  God's. 
22  And  when  they  heard  it,  they  marvelled,  and  left  him, 
and  went  away. 

Early  in  this  memorable  day  of  public  teaching,  Jesus 


Matt.  22:15-22    THREE  ENSNARING  QUESTIONS   177 

has  been  attacked  by  the  elders  and  chief  priests  and 
scribes;  but  he  has  defeated  them,  exposed  them  to  rid- 
icule, and  indicted  them  as  apostates  and  murderers.  In 
their  furious  hate  they  would  have  him  killed  at  once; 
but  they  fear  the  multitudes  with  whom  Jesus  is  so  popular. 
To  compass  his  death,  therefore,  they  must  first  discredit 
him  with  the  people;  they  must  entangle  him  in  his 
teaching.  Thus  to  entrap  him,  they  now  return  with  a 
series  of  three  crafty  questions;  but  Jesus  evades  each 
snare,  he  answers  each  question  fairly  and  completely, 
and  then  asks  a  question  by  which  his  enemies  are  finally 
silenced. 

The  first  question  relates  to  the  payment  of  tribute  to 
the  Roman  Government.  The  more  conservative  Jews 
held  that  God  was  the  ruler  of  Israel  and  that  it  was 
possibly  wrong  to  pay  taxes  to  support  a  heathen  state. 
The  more  liberal  party  sided  with  the  Herods,  who  owed 
their  power  to  Rome.  Therefore  the  enemies  of  Jesus  send 
to  him  representatives  of  both  parties,  Pharisees  and 
Herodians,  so  that  if  he  avoids  offending  one  party  he  will 
displease  the  other.  They  approach  Jesus  with  the  flatter- 
ing assurance  that  he  is  so  truthful  and  courageous  that  he 
will  not  hesitate  to  express  his  true  convictions;  and  then 
they  propose  their  artful  question,  'Ts  it  lawful  to  give 
tribute  unto  Caesar,  or  not?"  Shall  Jesus  say,  "Yes"? 
Then  he  will  cease  to  be  a  popular  idol,  for  the  people  loathe 
the  hateful  oppression  of  Rome.  Shall  Jesus  say,  "No"? 
Then  his  enemies  will  hurry  him  away  to  the  Roman 
governor  and  the  cross,  as  a  traitor  and  a  rebel.  The 
dilemma  seems  complete;  yet  Jesus  not  only  escapes  the 
snare,  but,  in  his  reply,  he  enunciates  a  law  for  all  time, 
"Render  therefore  unto  Csesar  the  things  that  are  Caesar's; 
and  unto  God  the  things  that  are  God's." 

To  make  plain  his  meaning,  Jesus  first  calls  for  a  Roman 
coin,  and  asks  whose  image  and  superscription  it  bears. 
They,  of  course,  reply,  "Caesar's."  Jesus  therefore  insists 
that  if  they  accept  the  coins  of  Caesar,  they  must  pay 
taxes  to  Caesar.  That  is,  if  one  accepts  the  protection  of 
a  government,  and  the  privileges  provided  by  a  govern- 
ment,  then   one    is    under    obligation    to    support    that 


178  THE  REJECTION      Matt.  22: 23-33 

government.  Christianity  never  should  be  identified 
with  any  political  party  or  social  "theory,  but  Christians 
ever  should  take  their  stand  for  loyalty,  for  order,  and  for 
law. 

It  is  not  the  whole  of  life,  however,  to  "render  unto 
Caesar  the  things  that  are  Caesar's";  one  must  also  "render 
unto  God  the  things  that  are  God's."  The  latter  higher 
allegiance  includes  the  former.  The  enemies  of  Jesus 
suggested  a  conflict  of  duties;  he  showed  that  there  was 
perfect  harmony.  He  intimated,  however,  that  there  was 
danger  of  forgetting  God,  and  our  obligations  to  him  of 
trust,  service,  worship,  love.  The  true  basis  for  citizenship 
is  devotion  to  God,  and  no  political  theory  or  party  al- 
legiance can  be  taken  as  a  substitute  for  loyalty  to  him. 
The  enemies  of  Jesus  were  answered  and  rebuked,  and  his 
followers  were  given  guidance  for  all  the  coming  years. 

b.    Is  There  a  Resurrection?    Ch.  22  :  23-33 

23  On  that  day  there  came  to  him  Sadducees,  they  that  say 
that  there  is  no  resurrection:  and  they  asked  him,  24  saying, 
Teacher,  Moses  said.  If  a  man  die,  having  no  children,  his 
brother  shall  marry  his  wife,  and  raise  up  seed  unto  his 
brother.  25  Now  there  were  with  us  seven  brethren:  and 
the  first  married  and  deceased,  and  having  no  seed  left  his 
wife  imto  his  brother;  26  in  like  manner  the  second  also,  and 
the  third,  unto  the  seventh.  27  And  after  them  all,  the  woman 
died.  28  In  the  resurrection  therefore  whose  wife  shall  she 
be  of  the  seven?  for  they  all  had  her.  29  But  Jesus  answered 
and  said  xmto  them.  Ye  do  err,  not  knowing  the  scriptures, 
nor  the  power  of  God.  30  For  in  the  resurrection  they  neither 
marry,  nor  are  given  in  marriage,  but  are  as  angels  in  heaven. 
31  But  as  touching  the  resurrection  of  the  dead,  have  ye  not 
read  that  which  was  spoken  unto  you  by  God,  saying,  32  I 
am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God 
of  Jacob?  God  is  not  the  God  of  the  dead,  but  of  the  living. 
33  And  when  the  multitudes  heard  it,  they  were  astonished 
at  his  teaching. 

Jesus  defeated  the  Pharisees  and  the  Herodians.  He  Is 
now  attacked  by  the  Sadducees,  who  were  the  priestly,  and 
most  powerful,  party  among  the  Jews.  They  questioned 
the  immortality  of  the  soul,  and  believed  neither  in  angels 


Matt.  22:23-33    THREE  ENSNARING  QUESTIONS   179 

nor  in  spirits;  they  represented  the  modern  materialists. 
It  is  to  be  noted,  however,  that  the  question  with  which 
they  approached  Jesus  is  not  in  reference  to  immortality 
but  to  the  resurrection  of  the  body.  They  propose  the  case 
of  a  woman,  married  successively  to  seven  brothers  from 
each  of  whom  she  was  separated  by  death;  and  they  ask, 
"In  the  resurrection  therefore  whose  wife  shall  she  be 
of  the  seven?"  They  hope  that  Jesus  will  either  deny  the 
orthodox  belief  as  to  the  resurrection  or  make  some  state- 
ment which  will  contradict  the  Law  of  Moses  which  made 
the  successive  marriages  lawful.  The  reply  of  Jesus  is  one 
which  is  applicable  to  many  modern  skeptics,  "Ye  do  err, 
not  knowing  the  scriptures,  nor  the  power  of  God."  This 
twofold  ignorance  caused  them  to  imagine  a  contradiction 
which  really  did  not  exist.  First,  as  to  "the  power  of  God" : 
he  is  able  to  provide  a  life  in  which  there  is  no  death,  or 
birth,  or  marriage,  but  where  the  relations  are  even  higher 
than  the  most  blessed  relationship  of  earth.  Such  an 
existence,  with  its  higher  laws,  is  consistent  with  the  facts 
and  laws  of  our  present  life.  Second,  as  to  "the  scriptures" ; 
what  do  they  declare  that  God  has  promised  to  do? 
Jesus  answers  this  question  by  quoting  from  the  very 
system  of  law  to  which  the  Sadducees  have  referred,  "I 
am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob,"  and  then  he  adds,  "God  is  not  the  God  of 
the  dead."  He  means  to  establish  the  fact  of  the  continued 
existence  of  the  dead;  yet  not  merely  this,  but  to  prove 
the  resurrection  of  the  dead.  The  latter  is  the  question  at 
issue.  Life,  as  used  by  our  Lord,  indicated  normal  life, 
not  that  of  a  disembodied  soul,  but  of  an  immortal  soul 
clothed  with  a  deathless  body.  "The  living"  are  therefore 
the  risen.  The  confident  expectation  of  such  a  future  state 
is  based  on  our  relation  to  God.  If  he  is  truly  our  God,  and 
we  are  his  people,  the  triumph  of  death  is  not  real  and  per- 
manent, but  will  be  ended  by  the  glory  of  a  resurrection 
from  the  dead.  Many  beliefs  which  men  scout  because 
they  seem  to  contradict  known  laws  of  science  will  some 
day  be  explained  by  the  discovery  of  higher  laws.  It  is 
for  us  to  ask  what  has  been  written,  and  then  to  believe  in 
the  power  of  God  to  perform. 


180  THE  REJECTION         Matt.  22 :  34-43 

C.     Which  Is  the^Great  Commandment?     Ch.  22  :  34-40 

34  But  the  Pharisees,  when  they  heard  that  he  had  put  the 
Sadducees  to  silence,  gathered  themselves  together.  35 
And  one  of  them,  a  lawyer,  asked  him  a  question,  trying  him: 

36  Teacher,  which  is  the  great  commandment  in  the  law? 

37  And  he  said  imto  him,  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind.  38  This  is  the  great  and  iBrst  commandment.  39 
And  a  second  like  unto  it  is  this.  Thou  shalt  love  thy  neighbor 
as  thyself.  40  On  these  two  commandments  the  whole  law 
hangeth,  and  the  prophets. 

The  third  question  addressed  to  our  Lord  embodies  a 
familiar  problem  which  the  scribes  liked  to  discuss,  namely, 
as  to  which  among  the  Commandments  is  the  most  im- 
portant. Their  code  of  morality  was  most  complex,  and 
consisted  in  an  infinite  number  of  minute  requirements 
and  regulations.  The  reply  of  Jesus  is  startling  in  its 
insight  and  its  simplicity;  he  declares  that  the  whole 
duty  of  man,  the  full  sum  of  moral  obligations,  the  essence 
of  all  divine  law,  is  embodied  and  expressed  in  one  word, 
"love."  This  love  must  be  exercised  in  two  directions, 
first  toward  God,  and  second  toward  men.  All  the  Ten 
Commandments  and  all  other  divine  requirements  are 
but  expressions  of  .this  one  supreme  principle.  "The  first 
commandment"  therefore  is  love  to  God:  this  is  the 
fulfillment  of  the  "first  table  of  the  law" ;  but  "the  second" 
is  inseparable  from  it;  it  comprehends  the  rest  of  the 
Commandments,  as  it  requires  love  for  men.  What  must 
have  startled  the  hearers  was  the  fact  that  both  "these 
two  commandments"  are  quoted  from  the  Old  Testament, 
and  the  first  was  so  familiar  that  it  was  repeated  twice 
daily  by  all  Jews.  So  simple  and  so  unquestioned  is  the 
principle  of  love,  by  which  all  moral  problems  can  be 
solved,  by  which  all  moral  obligations  can  be  fulfilled. 

5.     THE  QUESTION  OF  JESUS.     Ch.  22  :  41-46 

41  Now  while  the  Pharisees  were  gathered  together,  Jesus 
asked  them  a  question,  42  saying.  What  think  ye  of  the  Christ? 
whose  son  is  he?  They  say  unto  him.  The  son  of  David.  43 
He  saith  unto  them,  How  then  doth  David  in  the  Spirit  call 
him  Lord,  saying, 


Matt.  22 :  44  to  23 :  7         THE  WARNING  181 

44  The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 

Till  I  put  thine  enemies  imdemeath  thy  feet? 

45  If  David  then  called  him  Lord,  how  is  he  his  son?  46 
And  no  one  was  able  to  answer  him  a  word,  neither  diu-st 
any  man  from  that  day  forth  ask  him  any  more  questions. 

Three  questions  have  been  asked  to  entangle  Jesus  and 
to  discredit  him  with  the  people;  his  answers  not  only  foil 
his  enemies  but  declare  universal  principles  for  the  guidance 
of  his  followers.  The  first  relates  to  political  and  civic 
duties,  the  second  concerns  natural  and  physical  laws, 
the  third,  is  in  the  realm  of  morals  and  ethics.  Now  Jesus 
proposes  a  counterquestion;  it  embodies  the  supreme 
problem  in  the  sphere  of  philosophy  and  religion.  The 
question  concerns  the  person  of  Christ;  Is  he  to  be  re- 
garded as  man  or  God,  or  as  at  once  God  and  man?  Where 
is  Christ  to  be  placed  in  the  scale  of  being?  Or,  as  Jesus 
voiced  the  problem,  how  could  David  speak  of  the  coming 
Messiah  as  both  his  Son  and  his  Lord?  There  was  but  one 
answer;  there  can  be  but  one:  Christ  Is  both  human  and 
divine,  he  is  the  Son  of  David  and  also  the  Son  of  God. 
The  incarnation  Is  the  only  solution  of  our  most  serious 
difficulties  in  the  sphere  of  religious  belief.  Jesus  has 
absolutely  defeated  and  silenced  his  enemies;  and  he 
concludes  the  long  controversy  by  this  expression  of  his 
supreme  claim  to  be  the  Christ  of  whom  David  has  pro- 
phesied, the  Messiah,  the  King. 

6.     THE  WARNING  AGAINST  THE  PHARISEES. 
Ch.  23  :  1-12 

1  Then  spake  Jesus  to  the  multitudes  and  to  his  disciples, 

2  saying,  The  scribes  and  the  Pharisees  sit  on  Moses'  seat: 

3  all  things  therefore  whatsoever  they  bid  you,  these  do  and 
observe:  but  do  not  ye  after  their  works;  for  they  say,  and 
do  not.  4  Yea,  they  bind  heavy  burdens  and  grievous  to  be 
borne,  and  lay  them  on  men's  shoulders ;  but  they  themselves 
will  not  move  them  with  their  finger.  5  But  all  their  works 
they  do  to  be  seen  of  men :  for  they  make  broad  their  phylacte- 
ries, and  enlarge  the  borders  of  their  garments,  6  and  love  the 
chief  place  at  feasts,  and  the  chief  seats  in  the  synagogues,  7 
and  the  salutations  in  the  marketplaces,  and  to  be  called  of 


182  THE  REJECTION  Matt.  23:8-12 

men,  Rabbi.  8  But  be  not  ye  called  Rabbi:  for  one  is  your 
teacher,  and  all  ye  are  brethren.  9  And  call  no  man  your 
father  on  the  earth:  for  one  is  your  Father,  even  he  who  is  in 
heaven.  10  Neither  be  ye  called  masters:  for  one  is  your 
master,  even  the  Christ.  1 1  But  he  that  is  greatest  among  you 
shall  be  your  servant.  12  And  whosoever  shall  exalt  him- 
self shall  be  humbled ;  and  whosoever  shall  himible  himself 
shall  be  exalted. 

In  no  other  Gospel  is  the  guilt  of  rejecting  Jesus  made 
more  prominent;  in  none  is  the  cruel  opposition  of  his 
enemies  more  emphasized;  and  correspondingly,  no  other 
writer  records  more  severe  condemnation  uttered  by  Jesus 
against  the  hostile  rulers.  These  rebukes  reach  their 
climax  in  this  chapter.  Jesus  has  vanquished  his  oppo- 
nents in  argument;  he  now  publicly  warns  his  fol- 
lowers against  them  and  then  pronounces  upon  them  a 
series  of  seven  solemn  "woes."  The  essence  of  his  rebuke 
is  embodied  in  the  repeated  term  of  bitter  reproach 
"hypocrites." 

It  is  the  hypocrisy  of  the  Pharisees  which  Jesus  so 
severely  condemns.  It  has  always  been  remarked  that  the 
most  bitter  denunciations  of  our  Lord  are  addressed  to  the 
men  whose  outward  lives  were  respectable  and  whose 
religious  professions  were  the  loudest.  We  are  to  be  on 
our  guard,  however,  against  concluding  that  open  vice 
and  flagrant  sin  are  better  than  even  selfish  and  proud 
morality.  We  are  to  be  warned,  however,  that  religious 
privileges  and  exalted  position  involve  large  responsibility, 
and  that  immorality  and  sin  are  especially  repulsive  when 
they  accompany  proud  claims  of  spiritual  leadership  and 
ostentatious  performances  of  religious  rites. 

The  hypocrisy  of  the  Pharisees  is  stated  in  the  first 
words  of  warning  which  Jesus  spoke  to  his  followers.  He 
is  careful,  however,  to  distinguish  between  the  office  of 
those  false  religious  teachers  and  their  actual  practice. 
He  recognizes  that  they  are  worthy  of  being  heard,  as  far 
as  they  upheld  the  Mosaic  Law.  They  were  said  to  "sit 
in  Moses  seat";  that  is,  to  be  acting  in  his  place  and  to 
proclaim  his  laws  as  teachers  of  the  revealed  will  of  God. 
In  so  far  as  they  were  true  to  such  a  sacred  office  thev  were 


Matt.  23:1-12  THE  WARNING  183 

to  be  obeyed.  It  was  their  practices,  however,  which  were 
to  be  avoided,  especially  their  failure  to  follow  their  own 
precepts.  While  guilty  of  moral  faults,  they  also  were  to 
be  condemned  for  adding  to  the  requirements  of  the  law 
minute  and  countless  rules,  most  of  which  they  had 
received  by  tradition,  which  together  formed  a  wearisome 
and  confusing  round  of  ritual  observances  and  bound  the 
conduct  of  men  every  hour  of  the  day  and  in  every  act  of 
life,  so  that  they  constituted  a  burden  which  was  intoler- 
able and  which  the  Pharisees  made  no  effort  to  relieve. 
Such  teachers,  lacking  in  sincerity  and  in  sympathy,  were 
neither  to  be  trusted  nor  followed,  least  of  all  to  be  imitated. 

Jesus  further  warns  against  their  ostentation,  "All  their 
works  they  do  to  be  seen  of  men."  Jesus  gives  two 
examples  of  this  pretentious  ceremonialism.  One  is  that 
"They  make  broad  their  phylacteries";  by  which  he 
referred  to  the  cases  of  leather  which  the  Jews  bound  upon 
their  arms  and  upon  their  foreheads,  and  in  which  were 
written  certain  extracts  from  the  law.  They  also  "enlarge 
the  borders  of  their  garments,"  making  a  display  of  their 
careful  observance  of  the  minutest  requirements  of  the 
ceremonial  law.  Jesus  also  warns  against  their  pride  and 
love  of  praise,  as  they  desire  the  chief  places  at  feasts  and 
in  synagogues  and  delight  in  public  notice  and  in  being 
recognized  as  religious  leaders. 

In  warning  his  followers  against  these  Pharisees,  our 
Lord  specially  emphasizes  the  last  point.  His  warning  is 
applicable  in  the  present  day.  When  he  insists,  however, 
that  no  man  is  to  be  called  "Rabbi"  or  "Father"  or 
"Master,"  the  terms  are  not  to  be  interpreted  too  literally. 
These  very  words  might  be  used  as  titles  of  respect  or  to 
indicate  definite  duties  and  positions  of  responsibility  and 
trust ;  but  the  warning  is  needed  to-day  which  is  implied  in 
the  prohibition  which  our  Lord  here  gives.  There  has 
always  been  danger  in  the  Church  arising  from  love  of 
place  and  from  a  desire  for  special  recognition  and  the 
longing  to  be  regarded  as  superior  to  other  followers  of 
Christ.  Our  Lord  does  remind  us  of  our  equality  as  be- 
lievers and  that  in  the  truest  sense,  he  alone  is  the  Teacher; 
he  alone  is  to  be  regarded  with  reverence;    he  alone  is 


184  THE  REJECTION         Matt.  23:  13-28 

Master  and  Lord.  In  contrast  with  the  spirit  of  the 
Pharisee  the  follower  of  Christ  is  to  be  humble,  the  greatest 
among  them  is  to  take  the  part  of  a  servant,  lowliness  is 
the  true  path  to  exaltation. 

7.  THE  WOES  UPON  THE  PHARISEES.  Ch.  23  :  13-39 
13  But  woe  unto  you,  scribes  and  Pharisee?,  hypocrites! 
because  ye  shut  the  kingdom  of  heaven  against  men:  for  ye 
enter  not  in  yourselves,  neither  suffer  ye  them  that  are  enter- 
ing in  to  enter. 

15  Woe  imto  you,  scribes  and  Pharisees,  hypocrites!  for 
ye  compass  sea  and  land  to  make  one  proselyte;  and  when 
he  is  become  so,  ye  make  him  twofold  more  a  son  of  hell 
than  yourselves. 

16  Woe  unto  you,  ye  blind  guides,  that  say,  Whosoever 
shall  swear  by  the  temple,  it  is  nothing;  but  whosoever  shall 
swear  by  the  gold  of  the  temple,  he  is  a  debtor.  17  Ye  fools 
and  bUnd:  for  which  is  greater,  the  gold,  or  the  temple  that 
hath  sanctified  the  gold?  18  And,  Whosoever  shall  swear  by 
the  altar,  it  is  nothing;  but  whosoever  shall  swear  by  the  gift 
that  is  upon  it,  he  is  a  debtor.  19  Ye  blind:  for  which  is 
greater,  the  gift,  or  the  altar  that  sanctifieth  the  gift?  20  H© 
therefore  that  sweareth  by  the  altar,  sweareth  by  it,  and  by 
all  things  thereon.  21  And  he  that  sweareth  by  the  temple, 
swearetii  by  it,  and  by  him  that  dwelleth  therein.  22  And 
he  that  sweareth  by  the  heaven,  sweareth  by  tihe  throne  of 
God,  and  by  him  that  sitteth  thereon. 

23  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for 
ye  tithe  mint  and  anise  and  cummin,  and  have  left  undone 
the  weightier  matters  of  the  law,  justice,  and  mercy,  and 
faith:  but  these  ye  ought  to  have  done,  and  not  to  have  left 
the  other  undone.  24  Ye  blind  guides,  that  strain  out  the 
gnat,  and  swallow  the  camel ! 

25  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for 
ye  cleanse  the  outside  of  the  cup  and  of  the  platter,  but  within 
they  are  full  from  extortion  and  excess.  26  Thou  blind 
Pharisee,  cleanse  first  the  inside  of  the  cup  and  of  the  platter, 
that  the  outside  thereof  may  become  clean  also. 

27  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for 
ye  are  like  unto  whited  sepulchres,  which  outwardly  appear 
beautiful,  but  inwardly  are  full  of  dead  men's  bones,  and  of 
all  uncleanness.  28  Even  so  ye  also  outwardly  appear  right- 
eous unto  men,  but  inwardly  ye  are  full  of  hypocrisy  and 
iniquity. 


Matt.  23:29-39  THE  WOES  185 

29  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for 
ye  build  the  sepulchres  of  the  prophets,  and  garnish  the  tombs 
of  the  righteous,  30  and  say.  If  we  had  been  in  the  days  of  our 
fathers,  we  should  not  have  been  partakers  with  them  in  the 
blood  of  the  prophets.  31  Wherefore  ye  witness  to  yourselves 
that  ye  are  sons  of  them  that  slew  the  prophets.  32  Fill  ye 
up  then  the  measure  of  your  fathers.  33  Ye  serpents,  ye 
offspring  of  vipers,  how  shall  ye  escape  the  judgment  of  hell? 
34  Therefore,  behold,  I  send  unto  you  prophets,  and  wise 
men,  and  scribes:  some  of  them  shall  ye  kill  and  crucify; 
and  some  of  them  shall  ye  scourge  in  your  synagogues,  and 
persecute  from  city  to  city:  35  that  upon  you  may  come  all 
the  righteous  blood  shed  on  the  earth,  from  the  blood  of 
Abel  ^e  righteous  unto  the  blood  of  Zachariah  son  of  Bara- 
chiah,  whom  ye  slew  between  the  sanctuary  and  the  altar. 
36  Verily  I  say  imto  you.  All  these  things  shall  come  upon 
this  generation. 

37  O  Jerusalem,  Jerusalem,  that  killeth  the  prophets,  and 
stoneth  tiiem  that  are  sent  unto  her !  how  often  would  I  have 
gathered  thy  children  together,  even  as  a  hen  gathereth 
her  chickens  under  her  wings,  and  ye  would  not !  38  Behold, 
your  house  is  left  unto  you  desolate.  39  For  I  say  unto  you. 
Ye  shall  not  see  me  henceforth,  till  ye  shall  say,  Blessed  is 
he  that  cometh  in  the  name  of  the  Lord. 

No  more  terrible  denunciations  ever  fell  from  the  lips 
of  Jesus  than  those  which  are  recorded  in  this  chapter. 
It  may  be  imagined  how  his  enemies  must  have  quailed 
before  these  burning  words  of  righteous  indignation. 
There  is,  however,  no  trace  of  malice,  no  suggested  loss 
of  self-control.  The  scene  forms  a  necessary  complement 
to  the  more  familiar  picture  of  the  weakness  and  gentleness 
of  Jesus.  He  is  not  to  be  suspected  of  showing  any  weak 
tolerance  of  sin.  He  was  great  enough  to  be  angry  with 
evil.  He  was  brave  enough  to  denounce  duplicity  and 
corruption  in  high  places  and  among  the  rulers  of  the 
people.  There  is  such  a  thing  as  "the  wrath  of  the  Lamb." 
Even  in  these  stern  judgments,  however,  there  Is  some 
suggestion  of  pity  and  of  sorrow,  and  the  "woe"  which 
Jesus  pronounces  possibly  may  be  Interpreted  as  mean- 
ing "Alas  for  you." 

Yet  these  solemn  sentences  are  of  Interest  not  merely 
for  the  light  they  throw  upon  the  character  of  Christ,  nor 


186  THE  REJECTION         Matt.  23:  13-39 

because  they  form  the  last  words  of  the  public  ministry 
which  began  with  Beatitudes  and  now  ends  with  rebuke; 
but  because  they  furnish  for  all  coming  ages  a  necessary 
warning  against  pretense  and  unreality  in  religion,  against 
all  ecclesiastical  tyranny  and  proud  proselyting  bigotry, 
against  all  insincerity  and  shams. 

(a)  The  first  of  these  "woes"  is  against  religious  leaders 
who  actually  make  men  irreligious.  The  picture  is  that  of 
a  great  company  moving  toward  the  open  gates  of  the 
Kingdom  and  led  by  the  scribes  and  Pharisees,  but  the 
latter  refuse  to  enter  and  obstruct  the  way  and  endeavor  to 
close  the  gates.  The  enemies  of  Christ  are  really  thus 
treating  their  followers  by  refusing  to  receive  John  the 
Baptist  and  by  rejecting  Jesus,  both  of  whom  came  preach- 
ing repentance  that  men  might  be  ready  to  enter  the 
Kingdom.  There  are  those  to-day  who  profess  the  name 
of  Christ,  who  even  preach  his  Gospel,  who,  however,  live 
so  inconsistently,  who  are  so  uncharitable  in  their  judg- 
ments, so  narrow  in  their  prejudices,  so  bitter  in  their 
enmities  as  to  turn  others  away  from  Christ  and  his  Church. 

(b)  The  second  of  these  "woes"  rebukes  the  fanatical 
party  spirit  which  masquerades  as  zeal  for  religion.  The 
Pharisees  spared  no  effort  to  win  proselytes  not  to  Judaism 
merely,  but  to  their  own  sect,  and  they  showed  such  bitter- 
ness and  selfishness  that  those  whom  they  won  became 
more  truly  deserving  of  condemnation  than  they  were 
before.  So  many  to-day  who  press  some  peculiar  religious 
propaganda  and  win  adherence  to  their  own  narrow  party 
imagine  that  they  are  serving  C^od,  whereas  in  reality  their 
bigotry  and  spiritual  pride  infect  and  corrupt  and  debase 
those  whose  support  they  secure. 

(c)  The  third  "woe"  accuses  the  Pharisees  of  spiritual 
blindness,  of  pitiful,  moral  stupidity.  It  exhibits  the 
absurdity  of  the  casuistry  which  distinguishes  between 
oaths  which  are  binding  and  those  which  need  not  be 
regarded  because  differing  slightly  in  form;  as  though  one 
could  break  a  promise  to  which  he  had  sworn  by  one  oath 
but  was  bound  to  perform  the  same  promise  if  he  swore  by 
another  even  less  solemn.  The  fault  includes  the  per- 
version of  conscience  which  is  too  prevalent  at  the  present 


Matt.  23:  13-39  THE  WOES  187 

day,  according  to  which  it  is  felt  that  actual  wrong  can 
be  affected  by  circumstances,  that  things  absolutely 
sinful  are  justified  under  certain  conditions,  and  that  the 
laws  of  God  are  altered  by  accidents  and  details  of  time 
and  place. 

(d)  The  first  three  "woes"  deal  with  false  teaching,  the 
last  three  concern  wrong  actions;  the  fourth  rebukes  a 
fault  both  in  precept  and  in  practice.  It  warns  against  the 
loss  of  moral  perspective.  The  Pharisees  were  in  some 
particulars  even  more  scrupulous  than  the  law  required; 
tithes  were  exacted  from  all  who  reaped  the  harvests  of 
corn  and  of  fruit,  but  the  Pharisees  extended  their  tithing 
to  small  garden  herbs  like  mint  and  cummin.  Jesus  does 
not  rebuke  them  for  their  excessive  zeal.  To  be  most  scrupu- 
lous is  not  wrong  in  itself,  but  when  it  is  combined  with 
indifference  to  the  broad  principles  of  morality,  then  it 
is  monstrous  and  forms  the  truest  badge  and  proof  of 
insincerity  and  hypocrisy. 

{e)  The  fifth  "woe"  is  a  warning  against  mere  external 
purity.  It  is  folly  to  cleanse  the  outside  of  the  cup  and 
platter,  thus  to  insist  that  they  shall  be  ceremonially 
clean,  when  the  contents  of  these  vessels  have  been  secured 
by  dishonesty,  cruelty,  and  wrong.  It  is  surely  wise  to 
maintain  a  proper  demeanor  and  to  preserve  a  fair  re- 
putation among  men.  but  what  is  far  more  necessary  is  the 
maintenance  of  a  clean  heart  and  of  purity  in  thought  and 
motive  and  desire. 

(/)  The  sixth  "woe"  was  a  severe  rebuke  to  all  those  who 
maintained  merely  an  outward  show  of  morality,  while 
their  inner  lives  were  impure  and  full  of  uncleanness. 
It  was  the  special  fault  of  the  Pharisees,  who  outwardly 
appeared  righteous  to  men,  but  who  were  like  the  sepul- 
chers  which  were  painted  white  that  they  might  be  clearly 
seen  so  that  men  might  avoid  the  pollution  which  contact 
with  these  sepulchers  might  cause.  Jesus  somewhat  alters 
the  figures  and  intimates  the  peril  which  the  Pharisees 
caused  to  all  who  approached  them,  who,  instead  of  being 
warned  against  their  impurity,  were  only  deceived,  and 
therefore  the  more  endangered  by  the  outward  show  of 
holiness  and  ceremonial  purity. 


188  THE  REJECTION         Matt.  23:  13-39 

{g)  The  last  "woe"  rebukes  those  who  are  self-deceived, 
or  who  falsely  profess  to  surpass  their  forefathers  in  right- 
eousness. They  build  the  tombs  of  the  prophets  who  are 
dead,  even  at  the  time  they  are  plotting  to  kill  a  prophet 
who  is  living  in  their  midst.  While  professing  themselves 
to  be  so  superior  to  the  ancient  murderers,  they  show  that 
they  are  of  the  same  moral  character  even  as  they  are  chil- 
dren by  physical  descent.  It  is  always  easy  to  feel  we  are 
superior  to  others  simply  because  our  faults  are  of  a 
different  kind  and  our  sins  are  committed  under  different 
conditions. 

(h)  Our  Lord  follows  these  seven  "woes"  by  a  stern 
word  of  judgment.  He  insists  that  the  crimes  of  the 
fathers  have  been  shared  by  their  sons,  and  that  God  will 
visit  upon  them  the  punishment  due  to  their  sins.  The 
rulers  whom  Jesus  is  denouncing  will  be  responsible  for  the 
faults  of  the  people  whom  they  guide  and  represent.  They 
cannot  escape  the  sentence  of  condemnation  which  rests 
upon  them.  Jesus  sums  up  the  guilt  of  the  past  generations 
as  it  is  recorded  from  the  first  to  the  last  book  of  their 
Scriptures,  that  is,  from  the  murder  of  Abel  recorded  in 
Genesis,  to  the  murder  of  Zacharias  recorded  in  Chroni- 
cles; and  he  declares  that  the  judgment  was  hastening,  it 
was  about  to  come  on  that  very  generation. 

{i)  It  is  with  this  doom  in  view  that  Jesus  pronounces 
his  matchless  lament  over  the  cities  which  he  loved.  His 
heart  seems  to  be  breaking  as  he  remembers  how  long  God 
has  sought  in  vain  to  secure  the  repentance  of  his  people 
and  how  he  himself  has  pleaded  with  them  to  receive  him 
and  his  salvation.  It  is  the  pathetic  cry  of  rejected  love. 
It  is  the  prediction  of  approaching  penalty  and  destruction 
for  the  sacred  city.  Yet  the  last  word  contains  a  note  of 
hope:  Jesus  is  finishing  his  public  ministry,  he  clearly 
foresees  his  own  rejection  and  the  consequent  desolation 
of  Jerusalem;  but  he  looks  forward  to  a  tim.e  when  he 
would  return  in  glory,  when  his  people  would  look  in 
penitence  "upon  him  who  they  pierced,"  when  they 
would  cry,  "Blessed  is  he  that  cometh  in  the  name  of  the 
Lord."  The  hope  of  Israel  and  of  the  world  centers  in  the 
coming  of  the  King. 


Matt.  24:  1-14        THE  PRESENT  AGE  189 


XI.  The  Prophecies  of  the  King's  Return. 
Chs.  24:  1  to  25  :  46 

1.     THE  PRESENT  AGE.     Ch.  24  :  1-14 

1  And  Jesus  went  out  from  the  temple,  and  was  going  on 
his  way ;  and  his  disciples  came  to  him  to  show  him  the  build- 
ings of  the  temple.  2  But  he  answered  and  said  unto  them, 
See  ye  not  all  these  things?  verily  I  say  imto  you,  There  shall 
not  be  left  here  one  stone  upon  another,  that  shall  not  be 
thrown  down. 

3  And  as  he  sat  on  the  moimt  of  Olives,  the  disciples  came 
unto  him  privately,  saying.  Tell  us,  when  shall  these  things 
be?  and  what  shall  be  the  sign  of  thy  coming,  and  of  the  end 
of  the  world?  4  And  Jesus  answered  and  said  unto  them, 
Take  heed  that  no  man  lead  you  astray.  5  For  many  shaU 
come  in  my  name,  saying,  I  am  the  Christ;  and  shall  lead 
many  astray.  6  And  ye  shall  hear  of  wars  and  rumors  of 
wars;  see  that  ye  be  not  troubled:  for  these  things  must 
needs  come  to  pass;  but  the  end  is  not  yet.  7  For  nation 
shall  rise  against  nation,  and  kingdom  against  kingdom; 
and  there  shall  be  famines  and  earthquakes  in  divers  places. 
8  But  all  these  things  are  the  beginning  of  travail.  9  Then 
shall  they  deliver  you  up  unto  tribulation,  and  shall  kill  you: 
and  ye  shall  be  hated  of  all  the  nations  for  my  name's  sake. 
10  And  then  shall  many  stumble,  and  shall  deliver  up  one 
another,  and  shall  hate  one  another.  11  And  many  false 
prophets  shall  arise,  and  shall  lead  many  astray.  12  And 
because  iniquity  shall  be  multiplied,  the  love  of  the  many 
shall  wax  cold.  13  But  he  that  endtireth  to  the  end,  the  same 
shall  be  saved.  14  And  this  gospel  of  the  kingdom  shall  be 
preached  in  the  whole  world  for  a  testimony  unto  all  the  na- 
tions ;  and  then  shall  the  end  come. 

Jesus  clearly  saw  and  predicted  his  death  and  resur- 
rection, but  he  just  as  definitely  foretold  his  return  in  glory 
at  the  end  of  the  present  age.  In  describing  this  return  he 
used  a  term  which  is  truly  royal ;  the  word  translated  "com- 
ing," which  was  often  employed  of  the  visit  of  an  emperor. 
It  became  among  Christians  the  accepted  term  to  describe 
the  coming  of  the  King.  This  coming  in  one  sense  was  to 
be  a  return,  a  reappearing;   from  another  point  of  view, 


190  THE  RETURN  Matt.  24:  1-14 

it  was  to  be  the  real  coming  of  Christ;  as  the  Messiah  in 
full  reality  he  was  thus  to  appear  for  the  first  time.  This 
personal,  visible,  glorious  return  of  Christ  has  been  through 
all  the  ages  the  inspiring  hope  of  his  followers.  It  will 
introduce  the  glories  of  his  perfected  Kingdom  upon  earth. 

As  to  the  details  and  attendant  events  of  this  return, 
there  have  been  widely  divergent  beliefs  among  Christians. 
These  differences  are  not  surprising.  First  of  all,  it  must 
be  remembered  that  we  have  here  only  a  partial  report  of 
the  discourse  of  Jesus.  It  is  necessary  to  compare  the 
records  of  Mark  and  of  Luke,  and  even  then  to  consider 
that  we  probably  have  been  given  but  a  fraction  of  the 
entire  prophecy. 

Then  again,  it  must  be  noted  that  Jesus  employs 
Oriental  imagery  and  uses  at  times  figures  of  speech  which 
need  to  be  interpreted  with  caution  and  reserve. 

In  the  third  place,  it  is  evident  that  our  Lord  is  describ- 
ing not  one  event,  but  two;  he  is  prophesying  the  literal 
overthrow  of  the  holy  city  by  the  armies  of  Rome,  but  he 
is  using  the  colors  of  this  tragic  scene  to  paint  the  picture 
of  his  own  coming  in  glory.  So  interwoven  are  these 
two  series  of  predictions  that  it  is  extremely  difficult  at 
times  to  be  certain  whether  the  reference  is  to  the  nearer 
or  to  the  more  remote  of  these  great  events.  It  is,  there- 
fore, evident  that  in  the  study  of  these  chapters  there  is 
no  place  for  dogmatism  or  uncharitable  self-confidence. 
One  needs  to  be  guarded  against  bigotry  and  fanaticism 
as  well  as  against  indifference  and  unbelief. 

The  discourse  was  occasioned  by  questions  of  the  dis- 
ciples addressed  to  Jesus  as  to  the  time  of  the  two  events 
of  which  he  had  before  spoken.  On  this  day  as  he  with- 
draws for  the  last  time  from  the  Temple  and  from  the 
holy  city,  the  disciples  call  his  attention  to  the  splendor  of 
the  Temple  structures.  Conscious  of  his  rejection  and  of 
the  impending  doom  of  the  city,  Jesus  sadly  replies,  "There 
shall  not  be  left  here  one  stone  upon  another,  that  is  not  to 
be  thrown  down."  Subsequently,  as  Jesus  pauses  to  rest 
on  the  western  slope  of  the  Mount  of  Olives,  the  disciples 
approach  him  with  the  questions  as  to  when  this  prediction 
was  to  be  fulfilled,  and  further  as  to  the  signs  which  might 


Matt.  24:  15-18     THE  GREAT  TRIBULATION  191 

precede  his  coming  and  the  end  of  the  age  when  his  coming 
was  to  occur.  Jesus  assures  them,  first  of  all,  that  these 
events  are  not  to  be  in  the  immediate  future.  While  the 
disciples  must  be  watchful  and  expectant,  much  time 
is  to  elapse  before  these  great  events  may  occur.  This  was 
true  in  reference  to  the  destruction  of  Jerusalem,  much 
more  was  it  true  of  the  coming  of  the  King.  Therefore, 
Jesus  sketches  for  his  disciples  the  character  of  the  present 
age  down  to  its  very  end,  and  describes  the  experiences  of 
his  followers  and  defines  their  supreme  and  continuing 
task.  According  to  his  description,  the  present  age  is  to 
be  characterized  by  the  appearance  of  many  deceivers  who 
will  claim  allegiance  and  assume  to  take  the  place  of  Christ, 
the  true  Saviour  and  King.  There  are  also  to  be  wars  and 
rumors  of  wars,  and  in  addition  to  these  political  agitations, 
there  are  to  be  famines  and  earthquakes.  Yet  these  dis- 
turbances are  to  be  regarded  as  characteristics  of  the  pre- 
sent age  and  not  as  signs  of  its  approaching  end.  The 
followers  of  Christ  are  to  be  hated  and  persecuted  among 
all  nations  for  his  sake;  many  of  them  will  prove  false  and 
treacherous  and  will  hate  their  fellow  Christians;  many 
will  lose  their  love  for  Christ ;  but  those  who  continue  faith- 
ful are  certain  of  ultimate  deliverance.  In  spite  of  all 
these  difficulties  and  disturbances  the  work  of  his  followers 
is  to  be  pressed.  Their  task  is  clear.  Until  it  has  been 
completed,  the  King  will  not  return.  "This  gospel  of  the 
kingdom  shall  be  preached  in  the  whole  world  for  a  testi- 
mony unto  all  the  nations;  and  then  shall  the  end  come." 
Whatever  differences  of  opinion  may  exist  among  the 
servants  of  the  King  relative  to  the  details  of  his  return, 
all  should  be  united  in  the  accomplishment  of  their  com- 
mon task  and  inspired  by  the  same  blessed  hope. 

2.     THE  GREAT  TRIBULATION.     Ch.  24  :  15-28 

15  When  therefore  ye  see  the  abomination  of  desolation, 
which  was  spoken  of  through  Daniel  the  prophet,  standing  in 
the  holy  place  (let  him  that  readeth  imderstand),  16  then  let 
them  that  are  in  Judaea  flee  unto  the  mountains:  17  let  him 
that  is  on  the  housetop  not  go  down  to  take  out  the  things 
that  are  in  his  house:   18  and  let  him  that  is  in  the  field  not 


192  THE  RETURN  Matt.  24:  19-28 

return  back  to  take  his  cloak.  19  But  woe  unto  them  that  are 
with  child  and  to  them  that  give  suck  in  those  days !  20  And 
pray  ye  that  your  flight  be  not  in  the  winter,  neither  on  a 
sabbath:  21  for  then  shall  be  great  tribulation,  such  as  hath 
not  been  from  the  beginning  of  the  world  until  now,  no,  nor 
ever  shall  be.  22  And  except  those  days  had  been  shortened, 
no  flesh  would  have  been  saved;  but  for  the  elect's  sake 
those  days  shall  be  shortened.  23  Then  if  any  man  shall  say 
unto  you,  Lo,  here  is  the  Christ,  or,  Here;  believe  it  not. 
24  For  there  shall  arise  false  Christs,  and  false  prophets,  and 
shall  show  great  signs  and  wonders;  so  as  to  lead  astray,  if 
possible,  even  the  elect.  25  Behold,  I  have  told  you  before- 
hand. 26  If  therefore  they  shall  say  unto  you.  Behold,  he  is 
in  the  wilderness;  go  not  forth:  Behold,  he  is  in  the  inner 
chambers;  believe  //  not.  27  For  as  the  lightning  cometh 
forth  from  the  east,  and  is  seen  even  unto  the  west;  so  shall 
be  the  coming  of  the  Son  of  man.  28  Wheresoever  the  car- 
case is,  there  will  the  eagles  be  gathered  together. 

Before  the  reappearing  of  Christ,  the  opposition  to  his 
followers,  their  sufferings  and  distresses  will  reach  their 
climax  in  a  "great  tribulation"  which  immediately  precedes 
the  appearing  of  the  King.  This  event  is  painted  so 
vividly  in  colors  borrowed  from  the  destruction  of 
Jerusalem  by  the  Romans,  that  it  is  difficult  to  distinguish 
between  the  references  to  the  two  events.  The  sign  which 
immediately  precedes  the  beginning  of  the  great  tribulation 
is  described  as  "the  abomination  of  desolation."  In  the 
case  of  the  destruction  of  Jerusalem,  this  is  supposed  by 
many  to  have  been  the  royal  standards,  or  the  Roman 
armies;  but  in  the  case  of  the  tribulation  at  the  end  of  the 
age,  it  is  understood  to  refer  to  the  appearances  of  the 
"antichrist,"  the  "man  of  sin,"  to  whom  the  other  New 
Testament  writers  refer.  It  is  under  his  rule  and  tyranny 
that  there  will  be  "great  tribulation,  such  as  hath  not  been 
from  the  beginning  of  the  world  until  now,  no,  nor  ever 
shall  be."  Were  it  not  for  the  divine  intervention  that 
has  been  determined,  it  would  appear  that  none  would 
survive  this  reign  of  savagery  and  horror.  As  men  yearn 
for  escape  and  deliverance  they  will  be  misled  easily  by 
the  many  false  christs  and  false  prophets  who  will  manifest 
such  signs  and  wonders  as  to  lead  astray  the  very  followers 


Matt.  24:29-31     THE  COMING  OF  CHRIST  193 

of  Christ.  The  servants  of  the  King,  however,  should  not 
be  misled.  They  are  not  to  look  for  a  human  deliverer  who 
is  to  be  found  In  the  wilderness  nor  in  any  secret  place  of 
the  city.  Their  Deliverer  is  to  appear  from  heaven;  his 
coming  is  to  be  "as  the  lightning  cometh  forth  from  the 
east,  and  is  seen  even  unto  the  west."  It  will  bring  with 
it  judgment  upon  his  enemies  and  destruction  to  all  who 
are  morally  corrupt  and  the  servants  of  evil,  for  "Whereso- 
ever the  carcase  is,  there  will  the  eagles  be  gathered 
together." 

3.     THE  COMING  OF  CHRIST.     Ch.  24  :  29-31 

29  But  immediately  after  the  tribulation  of  those  days  the 
sun  shall  be  darkened,  and  the  moon  shall  not  give  her  light, 
and  the  stars  shall  fall  from  heaven,  and  the  powers  of  the 
heavens  shall  be  shaken:  30  and  then  shall  appear  the  sign 
of  the  Son  of  man  in  heaven :  and  then  shall  all  tlie  tribes  of 
the  earth  mourn,  and  they  shall  see  the  Son  of  man  coming 
on  the  clouds  of  heaven  with  power  and  great  glory.  31  And 
he  shall  send  forth  his  angels  with  a  great  soimd  of  a  trumpet, 
and  they  shall  gather  together  his  elect  from  the  four  winds, 
from  one  end  of  heaven  to  the  other. 

The  great  tribulation  at  the  end  of  the  age  is  to  be  ended 
by  the  glorious  appearing  of  the  King.  His  return,  how- 
ever, will  be  immediately  preceded  by  certain  definite 
signs,  so  startling  and  so  terrifying  that  they  can  leave  no 
doubt  as  to  the  certainty  of  the  event  which  is  to  follow. 
They  are  described,  however,  in  figures  which  are  as 
mysterious  as  they  are  impressive,  "The  sun  shall  be 
darkened,  and  the  moon  shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens 
shall  be  shaken."  Then  occurs  the  event  toward  which 
all  the  ages  are  moving,  for  which  the  weary  world  has 
waited,  by  which  the  work  of  the  Church  will  be  crowned 
and  her  hopes  fulfilled,  namely,  the  personal,  glorious 
appearing  of  the  crucified,  risen,  ascended  Lord,  "Then 
shall  appear  the  sign  of  the  Son  of  man  in  heaven." 
Whether  this  "sign"  is  to  be  distinguished  from  the  event 
itself,  and  if  so,  what  its  nature  may  be,  it  is  useless  to 
conjecture.    The  event  is  gloriously  stated:   it  is  to  be  an 


194  THE  RETURN  Matt.  24: 32-49 

appearing  of  the  Son  of  Man  "coming  on  the  clouds  of 
heaven  with  power  and  great  glory."  For  his  enemies  it  is 
a  time  of  dread  and  of  terror;  ''AH  the  tribes  of  the  earth 
mourn";  for  his  followers  it  is  to  be  a  time  of  deliverance 
and  of  triumph;  "he  shall  send  forth  his  angels  with  a  great 
sound  of  a  trumpet,  and  they  shall  gather  together  his 
elect  from  the  four  winds,  from  one  end  of  heaven  to  the 
other."  This  is  the  time  when  his  persecuted,  suffering, 
and  faithful  servants  will  rejoice  in  the  visible  presence  of 
their  Lord,  in  the  triumph  and  in  the  reign  of  the  King. 

4.  THE  EXHORTATION  TO  WATCHFULNESS. 
Ch.  24:32-51 

32  Now  from  the  fig  tree  learn  her  parable:  when  her 
branch  is  now  become  tender,  and  putteth  forth  its  leaves, 
ye  know  that  the  simimer  is  nigh ;  33  even  so  ye  also,  when  ye 
see  all  these  things,  know  ye  that  he  is  nigh,  even  at  the  doors. 
34  Verily  I  say  unto  you.  This  generation  shall  not  pass  away, 
till  all  these  things  be  accomplished.  35  Heaven  and  earth 
shall  pass  away,  but  my  words  shall  not  pass  away.  36  But 
of  that  day  and  hour  knoweth  no  one,  not  even  the  angels  of 
heaven,  neither  the  Son,  but  the  Father  only.  37  Arid  as 
were  the  days  of  Noah,  so  shall  be  the  coming  of  the  Son  of 
man.  38  For  as  in  those  days  which  were  before  the  flood 
they  were  eating  and  drinking,  marrying  and  giving  in  mar- 
riage, until  the  day  that  Noah  entered  into  the  ark,  39  and 
they  knew  not  until  the  flood  came,  and  took  them  all  away ; 
so  shall  be  the  coming  of  the  Son  of  man.  40  Then  shall  two 
men  be  in  the  field;  one  is  taken,  and  one  is  left:  41  two 
women  shall  be  grinding  at  the  miU;  one  is  taken,  and  one 
is  left.  42  Watch  therefore:  for  ye  know  not  on  what  day 
your  Lord  cometh.  43  But  know  this,  that  if  the  master  of 
the  house  had  known  in  what  watch  the  thief  was  coming, 
he  would  have  watched,  and  would  not  have  suffered  his 
house  to  be  broken  through.  44  Therefore  be  ye  also  ready; 
for  in  an  hour  that  ye  think  not  the  Son  of  man  cometh. 

45  Who  then  is  the  faithful  and  wise  servant,  whom  his 
lord  hath  set  over  his  household,  to  give  them  their  food  in 
due  season?  46  Blessed  is  that  servant,  whom  his  lord 
when  he  cometh  shall  find  so  doing.  47  Verily  I  say  unto 
you,  that  he  will  set  him  over  all  that  he  hath.  48  But  if  that 
evil  servant  shall  say  in  his  heart,  My  lord  tarrieth;  49  and 
shall  begin  to  beat  his  fellow-servants,  and  shall  eat  and  drink 


Matt.  24:  5C,  51      THE  EXHORTATION  195 

v/ith  the  drunken;  50  the  lord  of  that  servant  shall  come  in  a 
day  when  he  expecteth  not,  and  in  an  hour  when  he  knoweth 
not,  51  and  shall  cut  him  asunder,  and  appoint  his  portion 
with  the  hypocrites :  there  shall  be  the  weeping  and  the  gnash- 
ing of  teeth. 

With  this  great  event  in  view  Jesus  urges  upon  his 
followers  a  spirit  of  watchfulness.  For  them,  his  coming 
is  not  to  be  unexpected;  the  signs  to  which  he  has  just 
referred  will  as  clearly  warn  them  of  his  approach  as  the 
budding  of  the  trees  in  the  springtime  suggest  the  approach 
of  spring.  Even  the  generation  then  living  was  to  witness 
the  destruction  of  Jerusalem  which  was  in  itself  to  be  a 
type  and  a  sign  of  the  greater  event  which  lay  in  the  more 
distant  future.  However  long  the  delay  might  be,  the 
predictions  were  certain  to  be  fulfilled ;  Jesus  declared  that 
his  words  "shall  not  pass  away."  The  exact  time  of  his 
return,  however,  was  known  to  no  one;  of  it  he,  who  be- 
came man  and  humbled  himself,  was  voluntarily  ignorant; 
it  was  known  only  to  the  Father.  It  was,  however,  to  be  at 
a  time  when  the  great  world  would  be  indifferent  and  care- 
less. As  in  the  days  of  Noah  men  were  absorbed  in  their 
usual  worldly  occupations  until  the  very  time  of  the 
Flood;  so  at  the  very  close  of  the  present  age,  men  will 
be  indifferent  and  careless  as  to  the  return  of  the  King. 
The  event  will  at  last  come  with  startling  suddenness, 
fellow  workers  will  be  separated  in  the  field  and  in  the 
home;  one  will  be  taken  to  meet  the  King;  another  left 
to  the  impending  doom.  In  view  of  such  an  event  our 
Lord  urges  watchfulness,  such  as  should  be  shown  by  one 
who  is  on  his  guard  against  the  approach  of  a  thief;  and 
still  more,  as  one  who  is  a  servant  and  desires  to  be  found 
faithfully  employed  at  his  task  when  his  master  returns. 
So  Jesus  urges  upon  his  followers  such  conduct  as  becomes 
those  who  are  waiting  for  the  return  of  their  Lord.  This 
parable  of  the  unfaithful  servants  seems  to  refer  par- 
ticularly to  those  of  his  followers  who  are  appointed  to 
positions  of  peculiar  trust  and  power.  It  is  one  of  three 
parables  connected  with  the  prophecy  of  the  coming  of  the 
King.  It  was  probably  spoken  with  immediate  reference 
to  his  disciples.    They  were  to  be  guarded  against  careless- 


196  THE  RETURN  Matt.  25:  1-13 

ness,  indifference,  self-indulgence,  and  self-confidence. 
They  were  not  to  abuse  their  power  or  their  privileges. 
Unfaithfulness  would  be  met  by  severe  penalties,  but  the 
faithful  and  wise  servants  would  be  rewarded  when  their 
Lord  returned.  His  coming  was  to  be  the  motive  of  fidelity 
and  loyal  service. 

5.     THE  PARABLE  OF  THE  TEN  VIRGINS. 
Ch.  25  :  1-13 

1  Then  shall  the  kingdom  of  heaven  be  likened  unto  ten 
virgins,  who  took  their  lamps,  and  went  forth  to  meet  the 
bridegroom.  2  And  five  of  them  were  foolish,  and  five  were 
wise.  3  For  the  foolish,  when  they  took  their  lamps,  took  no 
oil  with  them:  4  but  the  wise  took  oil  in  their  vessels  with 
their  lamps.  5  Now  while  the  bridegroom  tarried,  they  all 
slumbered  and  slept.  6  But  at  midnight  there  is  a  cry, 
Behold,  the  bridegroom!  Come  ye  forth  to  meet  him.  7 
Then  all  those  virgins  arose,  and  trimmed  their  lamps.  8 
And  the  fooHsh  said  unto  the  wise.  Give  us  of  your  oil;  for 
our  lamps  are  going  out.  9  But  the  wise  answered,  saying, 
Peradventure  there  will  not  be  enough  for  us  and  you:  go 
ye  rather  to  them  that  sell,  and  buy  for  yourselves.  10  And 
while  they  went  away  to  buy,  the  bridegroom  came ;  and  they 
that  were  ready  went  in  with  him  to  the  marriage  feast:  and 
the  door  was  shut.  1 1  Afterward  come  also  the  other  virgins, 
saying,  Lord,  Lord,  open  to  us.  12  But  he  answered  and 
said.  Verily  I  say  unto  you,  I  know  you  not.  13  Watch  there- 
fore, for  ye  know  not  the  day  nor  the  hour. 

The  meaning  of  this  beautiful  and  pathetic  parable  is 
not  difficult  to  discover.  Jesus  is  teaching  his  followers  to 
be  ready  for  his  return.  His  coming  should  be  for  them  a 
time  of  supreme  joy.  He  therefore  compares  it  here  with 
the  time  of  a  marriage  feast.  For  some,  however,  it  will 
be  an  hour  of  disillusions,  of  judgment,  and  of  despair. 

Jesus  describes  himself  as  the  heavenly  Bridegroom. 
His  followers  are  represented  by  ten  virgins,  some  of  whom 
are  foolish  and  some  are  wise.  No  mention  is  made  here  of 
the  bride,  for  one  purpose  of  the  parable  is  to  show  that 
the  professing  Church  may  be  divided  into  two  classes. 
There  are  the  true  and  the  false  followers  of  the  King. 
Both  the  foolish  and  the  wise  virgins  regarded  themselves 


Matt.  25:  1-13       THE  TEN  VIRGINS  197 

as  friends  of  the  bridegroom,  but  only  the  wise  were  ready 
to  enter  with  him  into  the  marriage  feast,  for  according  to 
the  Oriental  imagery  only  those  who  carried  lights  and 
formed  a  part  of  the  marriage  procession  were  admitted 
to  the  wedding  festival.  Both  the  foolish  and  the  wise 
virgins  carried  lamps,  but  only  the  wise  "took  oil  in  their 
vessels  with  their  lamps."  Among  the  followers  of  Christ 
mere  outward  profession  is  not  enough.  Preparation  for 
the  coming  of  Christ  demands  inward  grace,  and  such  an 
influence  of  the  Holy  Spirit  as  will  be  manifested  in  a  life 
which  will  be  a  light  shining  in  a  dark  world. 

"While  the  bridegroom  tarried"  they  all  slumbered  and 
slept.  This  tarrying  of  the  bridegroom  accords  with  the 
continual  teaching  of  Jesus  relative  to  his  return.  His 
coming  was  not  to  be  immediate ;  long  years  first  were  to 
pass.  It  was,  however,  to  be  sudden.  When  at  last  the 
time  arrived  it  would  be  unexpected.  The  fact  that  the 
virgins  "slept"  indicates  no  special  fault.  It  is  rather 
stated  in  order  to  emphasize  the  suddenness  of  the  return 
of  Christ.  Both  the  wise  and  the  foolish  were  asleep,  but 
suddenly  "at  midnight  there  is  a  cry,  Behold,  the  bride- 
groom! Come  ye  forth  to  meet  him."  It  is  then  that  the 
real  difference  appears  between  the  foolish  and  the  wise; 
the  former  have  no  oil  for  their  lamps.  They  are  not  ready 
to  take  their  places  in  the  joyful  procession  and  to  enter 
with  the  bridegroom  into  the  feast.  The  refusal  of  the 
wise  to  share  their  oil  with  the  foolish  is  not  a  suggestion  of 
selfishness,  but  a  statement  of  the  serious  truth  that  moral 
life  and  spiritual  graces  cannot  be  divided  and  shared  in  a 
time  of  testing  or  of  need.  When  the  Bridegroom  is  about 
to  appear,  it  will  then  be  too  late  to  prepare  for  his  coming 
and  it  will  be  futile  to  turn  to  friends  and  associates  for 
help.  Such  too  is  the  solemn  teaching  of  the  exclusion  of 
the  foolish  virgins  from  the  marriage  supper.  When  the 
door  has  been  shut  and  when  they  are  crying,  "Lord, 
Lord,  open  to  us,"  it  is  of  course  a  picture  which  does  not 
belong  to  the  present.  Jesus  is  now  willing  to  receive  all 
who  come  to  him;  but  in  the  hour  of  his  return  when  he 
has  admitted  to  his  Kingdom  those  who  have  been  true 
to  him  and  were  ready  for  his  coming,  it  will  be  too  late 


198  THE  RETURN  Matt.  25:  14-26 

for  those  who  were  so  foolish  as  to  waste  the  time  of  grace, 
so  reckless  as  to  make  no  provision  for  their  spiritual  life, 
to  then  cry  out  for  mercy  and  to  ask  for  entrance  into  the 
Kingdom  of  heaven.  It  is  here  that  the  deep  pathos  of 
the  scene  appears.  The  tragic  words  are  those  which  are 
spoken  by  the  Bridegroom,  "Verily  I  say  unto  you,  I  know 
you  not."  When  Jesus  has  come  in  his  glory,  it  will  then 
be  too  late  to  begin  a  new  life,  to  develop  spiritual  graces, 
and  to  show  our  friendship  for  him.  Such  necessary  pre- 
paration for  his  return  belongs  to  the  present  time.  We 
must  be  ready  for  his  return.  This  is  the  meaning  of  his 
closing  warning,  "Watch  therefore,  for  ye  know  not  the 
day  nor  the  hour." 

6.  THE  PARABLE  OF  THE  TALENTS.  Ch.  25  :  14-30 
14  For  it  is  as  when  sl  man,  going  into  another  country* 
called  his  own  servants,  and  delivered  unto  them  his  goods* 
15  And  unto  one  he  gave  five  talents,  to  another  two,  to  an- 
other one;  to  each  according  to  his  several  ability;  and  he 
went  on  his  journey.  16  Straightway  he  that  received  the 
five  talents  went  and  traded  with  them,  and  made  other  five 
talents.  17  In  Uke  manner  he  also  that  received  the  two 
gained  other  two.  18  But  he  that  received  the  one  went 
away  and  digged  in  the  earth,  and  hid  his  lord's  money.  19 
Now  after  a  long  time  the  lord  of  those  servants  cometh,  and 
maketh  a  reckoning  with  them.  20  And  he  that  received  the 
five  talents  came  and  brought  other  five  talents,  saying.  Lord, 
thou  deliveredst  unto  me  five  talents :  lo,  I  have  gained  other 
five  talents.  21  His  lord  said  unto  him.  Well  done,  good  and 
faithful  servant:  thou  hast  been  faithful  over  a  few  things,  I 
will  set  thee  over  many  things;  enter  thou  into  the  joy  of 
thy  lord.  22  And  he  also  that  received  the  two  talents  came 
and  said,  Lord,  thou  deliveredst  unto  me  two  talents:  lo,  I 
have  gained  other  two  talents.  23  His  lord  said  unto  him. 
Well  done,  good  and  faithful  servant:  thou  hast  been  faith- 
ful over  a  few  things,  I  will  set  thee  over  many  things ;  enter 
thou  into  the  joy  of  thy  lord.  24  And  he  also  that  had  received 
the  one  talent  came  and  said.  Lord,  I  knew  thee  that  thou  art 
a  hard  man,  reaping  where  thou  didst  not  sow,  and  gathering 
where  thou  didst  not  scatter;  25  and  I  was  afraid,  and  went 
away  and  hid  thy  talent  in  the  earth :  lo,  thou  hast  thine  own. 
26  But  his  lord  answered  and  said  unto  him.  Thou  wicked 
and  slothful  servant,  thou  knewest  that  I  reap  where  I  sowed 


Matt.  25: 27-30  THE  TALENTS  199 

not,  and  gather  where  I  did  not  scatter;  27  thou  oughtest 
therefore  to  have  put  my  money  to  the  bankers,  and  at  my 
coming  I  should  have  received  back  mine  own  with  interest. 
28  TaSe  ye  away  therefore  the  talent  from  him,  and  give  it 
unto  him  that  hath  the  ten  talents.  29  For  unto  every  one 
that  hath  shall  be  given,  and  he  shall  have  abundance:  but 
from  him  that  hath  not,  even  that  which  he  hath  shall  be  taken 
away.  30  And  cast  ye  out  the  unprofitable  servant  into  the 
outer  darkness :  there  shall  be  the  weeping  and  the  gnashing 
of  teeth. 

Jesus  is  still  teaching  his  followers  to  be  prepared  for  his 
coming.  He  is  impressing  upon  them  the  need  of  watch- 
fulness. Watching,  however,  does  not  imply  idleness. 
It  suggests  such  glad  anticipation  as  was  symbolized  by  the 
faithful  and  wise  servant  who  was  looking  for  his  lord's 
return,  and  by  such  spiritual  preparation  as  was  pictured  by 
the  wise  virgins  whose  lamps  were  trimmed  and  burning; 
but  it  further  includes  such  faithful  service  as  is  pictured 
in  this  parable  of  the  Talents.  Those  who  are  faithful 
in  their  work  are  in  a  true  sense  watching  for  the  coming 
of  the  King. 

In  this  parable  again,  Jesus  plainly  teaches  that  there 
will  be  a  long  delay  before  he  returns.  He  pictures  himself 
as  a  man  who  goes  on  a  long  journey  "into  another 
country"  and  who  returns  "after  a  long  time."  In  his 
absence,  however,  he  intrusts  his  goods  to  his  serv^ants; 
to  one  he  gives  five  talents,  to  another  two,  to  another  one ; 
"to  each  according  to  his  several  ability."  This  last  phrase 
does  not  mean  to  limit  the  teaching  of  the  parable  to  the 
opportunities  which  Jesus  gives  to  his  servants  as  distin- 
guished from  the  abilities  of  these  servants.  The  phrase 
is  merely  a  necessary  part  of  the  drapery  of  the  picture; 
the  familiar  teaching  is  that  different  followers  of  Christ  are 
given  both  varying  capacities  and  opportunities  for  servdng 
him;  some  with  small  capacity  have  large  opportunity, 
and  some  with  large  abilities  have  limited  opportunities; 
in  some  cases  both  are  great,  in  others  both  are  small.  The 
real  message  of  the  parable  is  the  need  of  faithfulness  and 
the  certainty  of  reward,  however  great  or  small  the 
abilities  or  opportunities  may  be.     It  Is  just  here  that  the 


200  THE  RETURN  Matt.  25:  14-30 

difference  must  be  noted  between  the  somewhat  similar 
parable  of  the  Pounds  recorded  by  Luke.  The  latter 
parable  shows  that  the  greater  the  faithfulness,  the  greater 
will  be  the  reward.  This  parable  of  the  Talents  indicates 
that  equal  faithfulness,  however  limited  the  opportunities, 
merits  an  equal  reward.  On  his  return,  in  making  his 
reckoning,  the  master  addresses  the  same  words  to  the 
servant  whose  five  talents  "gained  other  five,"  and  to  the 
servant  whose  two  talents  "gained  other  two" :  "Well  done, 
good  and  faithful  servant:  thou  hast  been  faithful  over  a 
few  things,  I  will  set  thee  over  many  things;  enter  thou 
into  the  joy  of  thy  lord." 

There  is,  however,  another  and  a  darker  side  to  the 
picture.  It  is  possible  for  one  to  neglect  his  gift,  to  refuse 
to  develop  his  ability,  and  to  waste  his  opportunity  for 
service.  This  is  the  special  temptation  of  those  who  feel 
that  their  place  in  life  is  obscure  and  that  the  possibilities 
for  serving  the  Lord  are  small  and  insignificant.  It  was 
the  servant  who  received  only  one  talent  who  went  away 
and  hid  his  talent  in  the  earth.  The  excuse  which  he 
offered  to  the  master  on  his  return  was  foolish  and  con- 
demned himself.  He  declared  that  he  feared  the  severity 
of  the  master.  He  showed  that  he  had  no  conception  of  the 
true  character  of  his  lord.  It  is  sometimes  true  that  those 
who  have  small  ability  neglect  their  opportunities  for 
service,  because  they  do  not  realize  the  grace  and  kindness 
of  the  Lord  who  gives  with  every  talent  grace  for  its  proper 
use  and  never  allows  any  real  effort  for  him  truly  to  fail. 
All  he  expects  is  that  one  shall  do  his  best.  For  those 
who  are  timid  and  distrustful,  or  merely  idle  and  in- 
different, the  picture  in  this  parable  is  full  of  solemn 
warning.  The  talent  is  taken  away  and  the  servant  is 
cast  "into  the  outer  darkness."  It  is  a  familiar  truth  that 
the  neglect  of  a  talent  always  results  in  its  loss;  while  the 
wise  use  of  gifts  and  abilities  and  opportunities  always 
results  in  their  enlargement.  There  is  a  subtle  touch  here 
in  the  statement  that  the  talent  which  is  taken  from  "the 
wicked  and  slothful  servant"  is  given  to  him  who  had 
the  ten  talents.  It  is  true  that  equal  faithfulness  receives 
an  equal  reward,  but  it  requires  more  fidelity  righth-  to 


Matt.  25:31-46  THE  JUDGMENT  201 

employ  five  talents  than  two.  Greater  responsibility 
accompanys  greater  opportunity.  It  may  be  possible, 
however,  for  all  the  servants  of  the  King  to  be  so  faithful 
to  him  in  the  accomplishment  of  daily  tasks,  in  the  use  of 
the  simplest  occasions  for  service,  in  accomplishing  the 
special  work  which  he  may  assign,  that  when  he  appears 
they  may  meet  him  without  fear  and  may  receive  his  word 
of  blessed  assurance,  "Well  done,  good  and  faithful 
servant." 

7.     THE  JUDGMENT.     Ch.  25  :  31-46 

31  But  when  the  Son  of  man  shall  come  in  his  glory,  and 
all  the  angels  with  him,  then  shall  he  sit  on  the  throne  of  his 
glory:  32  and  before  him  shall  be  gathered  all  the  nations: 
and  he  shall  separate  them  one  from  another,  as  the  shepherd 
separateth  the  sheep  from  the  goats ;  33  and  he  shall  set  the 
sheep  on  his  right  hand,  but  the  goats  on  the  left.  34  Then 
shall  the  King  say  unto  them  on  his  right  hand.  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world :  35  for  I  was  hungry,  and  ye 
gave  me  to  eat;  I  was  thirsty,  and  ye  gave  me  drink;  I  was  a 
stranger,  and  ye  took  me  in;  36  naked,  and  ye  clothed  me; 
I  was  sick,  and  ye  visited  me;  I  was  in  prison,  and  ye  came 
unto  me.  37  Then  shall  the  righteous  answer  him,  saying. 
Lord,  when  saw  we  thee  hungry,  and  fed  thee?  or  athirst,  and 
gave  thee  drink?  38  And  when  saw  we  thee  a  stranger,  and 
took  thee  in?  or  naked,  and  clothed  thee?  39  And  when  saw 
we  thee  sick,  or  in  prison,  and  came  unto  thee?  40  And  the 
King  shall  answer  and  say  unto  them.  Verily  I  say  unto  you. 
Inasmuch  as  ye  did  it  unto  one  of  these  my  brethren,  even 
these  least,  ye  did  it  unto  me.  41  Then  shall  he  say  also  unto 
them  on  the  left  hand.  Depart  from  me,  ye  cursed,  into  the 
eternal  fire  which  is  prepared  for  the  devil  and  his  angels : 
42  for  I  was  hungry,  and  ye  did  not  give  me  to  eat;  I  was 
thirsty,  and  ye  gave  me  no  drink;  43  I  was  a  stranger,  and  ye 
took  me  not  in;  naked,  and  ye  clothed  me  not;  sick,  and  in 
prison,  and  ye  visited  me  not.  44  Then  shall  they  also  an- 
swer, saying,  Lord,  when  saw  we  thee  hungry,  or  athirst,  or  a 
stranger,  or  naked,  or  sick,  or  in  prison,  and  did  not  minister 
unto  thee?  45  Then  shall  he  answer  tiiem,  saying.  Verily  I 
say  unto  you.  Inasmuch  as  ye  did  it  not  unto  one  of  these 
least,  ye  did  it  not  imto  me.  46  And  these  shall  go  away  into 
eternal  punishment:  but  the  righteous  into  eternal  life. 

The  New  Testament  contains  no  scene  of  more  impres- 


202  THE  RETURN  Matt.  25: 31-46 

sive  majesty  than  this  which  is  sketched  by  the  pen  of 
Matthew  alone.  It  is  peculiarly  in  harmony  with  the 
purpose  of  his  Gospel.  He  is  writing  the  story  of  the  King, 
and  here  alone  is  the  picture  of  the  Son  of  Man  seated  on 
the  throne  of  his  glory  and  determining  who  among  all 
the  nations  of  the  world  can  enter  and  who  is  to  be  excluded 
from  his  heavenly  Kingdom.  It  is  undoubtedly  a  difficult 
scene  to  interpret.  If  one  attempts  to  press  too  far  the 
possible  suggestions  of  each  minor  detail,  if  one  forgets  that 
there  are  other  passages  of  Scripture  with  which  any  seem- 
ing teaching  must  be  compared,  and  further,  if  one  neglects 
to  notice  that  Jesus  is  still  dealing  in  parables  and  imagery 
rich  with  Oriental  color,  he  will  undoubtedly  find  himself 
confronted  by  problems  difficult  to  solve  and  will  reach 
conclusions  contrary  to  the  plainest  teachings  of  the  Bible. 
Thus  It  is  absurd  to  conclude  that  our  Saviour  here  teaches 
that  eternal  life  can  be  secured  by  being  kind  to  the  poor 
regardless  of  any  relationship  to  him,  and  in  spite  of  lack  of 
moral  character  or  faith.  On  the  other  hand,  it  is  unwise 
to  reason  as  though  this  were  the  only  passage  which 
deals  with  the  matter  of  coming  judgment  or  which 
throws  light  upon  the  events  which  belong  to  the  end  of 
the  present  age.  What  we  do  have  here  are  great  elemental 
realities  sketched  for  us  with  surpassing  impressiveness  and 
grandeur.  For  example,  here  is  the  picture  in  which  Jesus 
declares  for  the  only  time  in  the  Gospel  that  he  Is  himself 
"the  King";  elsewhere  it  is  implied;  here  it  is  plainly 
stated.  He  claims  that  he  is  the  royal  Judge,  who,  some 
day,  will  say  to  the  righteous,  "Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world."  It  is  thus  first  of  all  a  picture 
which  sketches  for  us  the  kingly  dignity  of  our  Lord. 

Just  as  obviously  it  suggests  that  the  time  is  coming  when 
there  will  be  a  separation  among  men.  Judgment  is  a 
reality.  In  the  parables  which  immediately  precede  we  are 
reminded  not  only  that  the  followers  of  Christ  must  be 
watching  for  his  return,  but  that  the  time  of  his  coming 
will  be  a  time  of  separation,  and  of  division.  Here  that 
latter  teaching  is  emphasized  as  possibly  in  no  other  portion 
of  the  Gospels.    It  declares  that  there  is  such  a  thing  as  a 


Matt.  25:31-46  THE  JUDGMENT  203 

final  division.    There  is  reality  in  "eternal  punishment" 
and  in  "eternal  life." 

The  third  great  truth  is  just  as  obvious.  Jesus  surely 
intends  to  teach  that  the  judgment  of  men  will  be  deter- 
mined by  their  moral  character  and  that  this  character  is 
indicated  by  their  deeds.  Charity  to  the  poor  and 
neglected,  is  but  one  example  of  the  many  forms  in  which 
men  may  reveal  their  actual  attitude  toward  that  which 
is  right,  and  the  real  state  of  mind  toward  the  King  and 
toward  his  brethren  by  whom  alone  he  is  represented  in 
this  present  age.  The  real  attitude  of  the  heart  and  mind 
toward  Christ,  expressed  in  outward  act,  is  the  test  by 
which  life  is  to  be  judged.  Those  who  are  ready  for  the 
C9ming  of  the  King  must  possess  the  spiritual  grace  sug- 
gested in  the  parable  of  the  Virgins;  they  must  wisely  use 
their  opportunities,  as  set  forth  in  the  parable  of  the  Talents, 
and  they  must  possess  the  character  depicted  by  the  right- 
eous in  this  august  scene  of  judgment,  if  at  last  they  are 
to  share  a  place  in  the  glorious  Kingdom  of  our  Lord. 


204  THE  PASSION  Matt.  26: 1-16 


XII.  The  Trial,  Death,  and  Resurrection  of  the 
King.     Chs.  26  to  28 

1.  THE  DEVOTION  OF  MARY  AND  THE  TREACHERY 
OF  JUDAS.  Ch.  26  :  1-16 

1  And  it  came  to  pass,  when  Jesus  had  finished  all  these 
words,  he  said  unto  his  disciples,  2  Ye  know  that  after  two 
days  tiie  passover  cometh,  and  the  Son  of  man  is  delivered 
up  to  be  crucified.  3  Then  were  gathered  together  the  chief 
priests,  and  the  elders  of  the  people,  unto  the  court  of  the 
high  priest,  who  was  called  Caiaphas ;  4  and  they  took  coun- 
sel together  that  they  might  take  Jesus  by  subtlety,  and  kill 
him.  5  But  they  said.  Not  during  the  feast,  lest  a  tumult 
arise  among  the  people. 

6  Now  when  Jesus  was  in  Bethany,  in  the  house  of  Simon 
the  leper,  7  there  came  unto  him  a  woman  having  an  ala- 
baster cruse  of  exceeding  precious  ointment,  and  she  poured 
it  upon  his  head,  as  he  sat  at  meat.  8  But  when  the  disciples 
saw  it,  they  had  indignation,  saying.  To  what  purpose  is  this 
waste?  9  For  this  ointment  might  have  been  sold  for  much, 
and  given  to  the  poor.  10  But  Jesus  perceiving  it  said  unto 
them,  Why  trouble  ye  the  woman?  for  she  hath  wrought  a 
good  work  upon  me.  11  For  ye  have  the  poor  always  with 
you;  but  me  ye  have  not  always.  12  For  in  that  she  poured 
this  ointment  upon  my  body,  she  did  it  to  prepare  me  for 
burial.  13  Verily  I  say  unto  you,  Wheresoever  this  gospel 
shall  be  preached  in  the  whole  world,  that  also  which  this 
woman  hath  done  shall  be  spoken  of  for  a  memorial  of  her. 

14  Then  one  of  the  twelve,  who  was  called  Judas  Iscariot, 
went  unto  the  chief  priests,  15  and  said,  What  are  ye  willing 
to  give  me,  and  I  will  deliver  him  unto  you?  And  they 
weighed  unto  him  thirty  pieces  of  silver.  16  And  from  that 
time  he  sought  opportunity  to  deliver  him  unto  thefn. 

The  form  of  Jesus  never  appears  more  majestic  than 
when  he  moves  through  the  closing  scenes  of  this  Gospel 
story  and  stands  under  the  shadow  of  the  cross.  In  dark 
contrast  are  his  cowardly  foes,  foully  plotting  to  kill  him 
but,  in  fear  of  the  people,  planning  to  delay  the  murder  until 
after  the  passover  feast.  Jesus  witli  divine  prevision  sees 
that  this  feast  is  precisely  the  time  when  the  passover  lamb 


Matt.  26:  1-16       THE  DEVOTION  OF  MARY  205 

must  be  slain.  He  predicts  that  within  two  days  he  will 
be  crucified.  All  the  Old  Testament  types  and  predictions 
are  being  fulfilled  voluntarily  by  the  King. 

In  even  deeper  contrast  appear  the  deeds  of  Mary  and  of 
Judas,  as  one  anoints  Jesus  with  precious  perfume,  and  the 
other  betrays  him  for  the  price  of  a  slave.  This  Mary  of 
Bethany  is  not  to  be  confused  with  Mary  of  Magdala,  nor 
is  either  to  be  mistaken  for  the  penitent  woman  who  bathed 
the  feet  of  Jesus  with  her  tears.  At  the  home  of  Mary  and 
Martha  and  Lazarus,  in  Bethany,  Jesus  has  been  spending 
each  night  of  the  last  memorable  week.  When  in  his  honor 
a  feast  is  being  given  by  Simon,  whom  Jesus  seems  to  have 
cured  of  leprosy,  Mary  enters  and  pours  upon  the  head  of 
Jesus  a  flask  of  costly  ointment.  Some  of  the  disciples  are 
indignant  at  what  they  regard  as  a  purposeless  waste, 
and  intimate  that  the  perfume  might  better  have  been  sold 
for  the  relief  of  the  poor.  As  Jesus  defends  and  praises  the 
deed  of  devotion,  he  teaches  (1)  that  no  gift  to  him  can  be 
too  great  if  made  in  grateful  love,  "She  hath  wrought  a 
good  work  upon  me";  an  act  maybe  morally  beautiful 
even  though  not  practically  useful.  (2)  Care  for  the  poor 
and  other  duties  which  are  of  perpetual  obligation  may 
give  way  before  an  opportunity  for  service  which  cannot 
recur;  sometimes  even  charity  is  not  the  highest  expression 
of  Christian  devotion,  "Ye  have  the  poor  always  with 
you;  but  me  ye  have  not  always."  (3)  Jesus  appreciates 
the  meaning  and  motive  of  our  service;  he  estimates  them 
at  their  highest  possible  value  and  interprets  them  in  the 
light  of  his  own  love  and  knowledge.  He  declares  that  the 
ointment  is  a  preparation  of  his  body  for  burial;  it 
lonely  bleeding  soul.  (4)  The  influence  of  an  act  of  Chris- 
surely  expresses  a  sympathy  which  was  a  balm  to  his 
tian  sacrifice  will  never  cease.  The  example  of  Mary  is 
still  filling  the  eaith  with  the  fragrance  of  loving  service. 
This  Jesus  predicted  in  his  words  of  unique  praise,  "Where- 
soever this  gospel  shall  be  preached  in  the  whole  world, 
that  also  which  this  woman  hath  done  shall  be  spoken  of 
for  a  memorial  of  her." 

Against  the  background  of  this  charming  scene  is  drawn 
the  dark  form  of  Judas  as  he  goes  to  the  chief  priests,  un- 


206  THE  PASSION  Matt.  26:  17-31 

solicited  and  without  excuse,  and  offers,  for  thirty  pieces 
of  silver,  to  deliver  his  Lord  into  their  hands  at  a  time 
and  place  when  the  multitudes  will  not  be  present.  There 
is  no  possibility  of  making  light  of  this  crime,  nor  is  there 
any  question  that  the  base  motive  was  avarice,  as  Matthew 
here  declares.  However,  the  sad  truth  is  that  Judas  was 
no  inhuman  monster;  he  is  but  a  warning  example  of 
what  finally  a  man  may  do,  who,  while  in  daily  fellowship 
with  Jesus  does  not  renounce  or  master  his  besetting  sin. 
He  was  not  the  last  professing  Christian  guilty  of  treason 
against  the  King, 

2.     THE  LAST  SUPPER.     Ch.  26  :  17-35 

17  Now  on  the  first  day  of  unleavened  bread  the  disciples 
came  to  Jesus,  saying,  Where  wilt  thou  that  we  make  ready 
for  thee  to  eat  the  passover?  18  And  he  said.  Go  into  the 
city  to  such  a  man,  and  say  unto  him,  The  Teacher  saith.  My 
time  is  at  hand;  I  keep  the  passover  at  thy  house  with  my 
disciples.  19  And  the  disciples  did  as  Jesus  appointed  them; 
and  they  made  ready  the  passover. 

20  Now  when  even  was  come,  he  was  sitting  at  meat  with 
the  twelve  disciples;  21  and  as  they  were  eating,  he  said, 
Verily  I  say  unto  you,  that  one  of  you  shall  betray  me.  22 
And  they  were  exceeding  sorrowful,  and  began  to  say  unto 
him  every  one,  Is  it  I,  Lord?  23  And  he  answered  and 
said.  He  that  dipped  his  hand  with  me  in  the  dish,  the  same 
shall  betray  me.  24  The  Son  of  man  goeth,  even  as  it  is 
written  of  him:  but  woe  unto  that  man  through  whom  the 
Son  of  man  is  betrayed !  good  were  it  for  that  man  if  he  had 
not  been  born.  25  And  Judas,  who  betrayed  him,  answered 
and  said,  Is  it  I,  Rabbi?    He  saith  unto  him,  Thou  hast  said. 

26  And  as  they  were  eating,  Jesus  took  bread,  and  blessed, 
and  brake  it;  and  he  gave  to  the  disciples,  and  said,  Take, 
eat;  this  is  my  body.  27  And  he  took  a  cup,  and  gave  thanks, 
and  gave  to  them,  saying,  Drink  ye  all  of  it;  28  for  this  is  my 
blood  of  the  covenant,  which  is  poured  out  for  many  unto  re- 
mission of  sins.  29  But  I  say  unto  you,  I  shall  not  drink  hence- 
forth of  this  fruit  of  the  vine,  until  that  day  when  I  drink  it 
new  with  you  in  my  Father's  kingdom. 

30  And  when  they  had  sung  a  hymn,  they  went  out  unto  the 
mount  of  Olives. 

31  Then  saith  Jesus  unto  them.  All  ye  shall  be  offended  in 
me  this  night:  for  it  is  written,  I  will  smite  the  shepherd,  and 


Matt.  26:32-35   THE  LAST  SUPPER  207 

the  sheep  of  the  flock  shall  be  scattered  abroad.  32  But 
after  I  am  raised  up,  I  will  go  before  you  into  Galilee.  33  But 
Peter  answered  and  said  unto  him,  If  all  shall  be  offended 
in  thee,  I  will  never  be  offended.  34  Jesus  said  imto  him, 
Verily  I  say  unto  thee,  that  this  night,  before  the  cock  crow, 
thou  shalt  deny  me  thrice.  35  Peter  saith  unto.  Even  if  I 
must  die  with  thee,  yet  will  I  not  deny  thee.  Likewise  also 
said  all  the  disciples. 

The  Last  Supper  of  which  Jesus  partook  with  his  disciples 
was  a  passover  feast  and  in  a  real  sense  it  was  the  last 
passover;  for  the  redemption  which  the  Jewish  festival 
foreshadowed  was  accomplished  on  the  following  day  by 
the  death  of  Christ  and  henceforth  the  place  of  the  pass- 
over  was  taken  by  the  Christian  sacrament  which  is  known 
as  the  Supper  of  our  Lord.  It  may  be  helpful  to  review  the 
scene  in  the  upper  room  at  Jerusalem  by  asking  w^hat 
guidance  it  may  give  in  observing  the  sacrament  which 
Jesus  established  as  a  memorial  of  his  death. 

(1)  A  place  was  prepared  in  which  Jesus  might  meet 
his  followers  with  no  interruption,  where  he  might  com- 
mune with  them  alone  and  give  to  them  the  messages  which 
would  prepare  them  for  their  future  service.  As  he  offered 
to  come  for  this  purpose  to  the  home  of  his  friend  in  the 
holy  city,  so  Jesus  promises  to  enter  every  heart  which  is 
prepared  to  commune  with  him.  This  preparation  may 
be  made  by  prayer,  or  by  meditation,  or  by  reading 
some  portion  of  the  sacred  story,  but  by  some  method  of 
our  own  choosing  the  heart  must  be  made  ready  for  his 
messages  of  grace  and  love. 

(2)  As  the  story  is  sketched,  the  supreme  figure  is  that 
of  Christ.  No  artist  would  dream  of  painting  the  picture 
without  placing  our  Lord  in  the  center  of  the  scene.  So 
those  who  would  truly  partake  of  the  sacrament  must 
center  their  thoughts  upon  the  Master  and  must  believe 
that  his  is  a  real  presence,  symbolized  indeed  by  bread  and 
wine,  but  actual  as  an  unseen,  divine  Spirit. 

(3)  All  disloyal  thoughts  must  be  excluded  from  the 
mind.  During  the  passover  meal  and  before  Jesus  in- 
stituted his  supper  he  disclosed  to  Judas  the  fact  that  his 
treachery  had  been  discovered;    and  there  can  be  little 


208  THE  PASSION  Matt.  26:  17-35 

doubt,  as  the  other  evangelists  intimate,  that  the  traitor 
left  the  room  and  was  not  present  when  the  Supper  was 
instituted.  It  is  certain  that  actual  communion  with 
Christ  is  utterly  impossible  if  sin  is  cherished  and  purposes 
contrary  to  the  will  of  the  Master  are  retained.  The  words 
addressed  to  Judas  were  most  solemn.  They  may  warn 
us  of  the  peril  of  disloyalty  which  besets  the  followers  of 
Christ  even  as  they  gather  about  the  table  of  our  Lord. 

(4)  Jesus  explained  to  his  disciples  the  meaning  of  the 
sacrament  he  was  establishing.  He  took  bread  and  brake 
it,  declaring  that  it  was  a  symbol  of  his  body  which  was 
to  be  broken  for  them.  He  declared  that  the  wine  was  a 
picture  of  his  blood  ''poured  out  for  many."  And  it  is 
obvious  that  those  who  partake  of  these  symbols  must 
fix  their  thoughts  upon  the  redemption  wrought  out  by 
Christ  for  those  who  put  their  trust  in  him.  They  must 
believe  that  he  suffered  and  died  that  they  might  be  for- 
given and  might  enjoy  a  larger  and  fuller  life. 

(5)  It  was  at  this  time  too  that  Jesus  promised  to  his 
followers  a  share  in  the  blessedness  of  his  Kingdom.  He 
was,  indeed,  to  die,  but  he  was  to  rise  from  the  dead  and 
some  day  he  was  to  return  in  power.  He  now  wishes  his 
followers  to  keep  the  feast,  cheered  by  the  vision  of  his 
return.  The  sacred  Supper  should  point  forward  our 
thoughts  to  a  reunion  with  loved  ones,  to  opening  skies, 
to  an  age  of  universal  peace,  to  a  reigning  King,  '*For  as 
often  as  ye  eat  this  bread,  and  drink  the  cup,  ye  proclaim 
the  Lord's  death  till  he  come." 

(6)  They  sang  a  hymn  and  "went  out  unto  the  mount  of 
Olives."  It  was  to  be  a  place  of  trial  and  of  agony,  but 
they  went  forth  with  a  song  of  triumph  on  their  lips;  and 
as  we  turn  from  the  Supper  of  our  Lord  it  should  always 
be  with  a  new  convsciousness  of  strength  and  of  hope  and 
of  certain  victory  as  we  put  our  trust  in  him. 

(7)  We  should  turn  from  the  sacrament  with  new  con- 
fidence but  it  must  not  be  a  reliance  upon  self.  It  is  a  time 
to  pledge  a  new  allegiance  to  the  Lord,  but  it  must  not  be 
made  in  pride  or  in  boastfulness.  As  Jesus  is  passing  from 
the  upper  room  to  the  dark  scene  of  trial,  the  disciples, 
led  by  Peter,  profess  their  loyalty  to  Jesus;  they  declare 


Matt.  26: 36-49        IN  GETHSEMANE  209 

absolute  willingness  to  die  with  him,  but  in  a  short  time 
Peter  denies  him  and  they  all  forsake  him.  There  was 
nothing  wrong  in  their  declaration  of  love;  the  fault  lay 
in  their  unwillingness  to  be  warned  of  their  weakness  and 
in  their  failure  to  obey  the  command  of  their  Lord  when 
he  bade  them  to  "watch  and  pray."  The  Lord's  supper 
should  be  a  time  of  deepening  devotion.  It  should  be  a 
place  for  the  expression  of  real  affection;  but  it  is  there 
we  should  cast  ourselves  anew  upon  his  promised  grace 
by  which  alone  we  can  pass  in  triumph  through  the  trials 
and  the  gloom  of  the  lonely  night,  expecting  on  some 
brighter  morning  the  reunion  which  is  promised  us  in  the 
palace  of  the  King. 

3.  JESUS  IN  GETHSEMANE.  Ch.  26  :'36-56 
36  Then  cometh  Jesus  with  them  unto  a  place  called  Geth- 
semane,  and  saith  unto  his  disciples,  Sit  ye  here,  while  I  go 
yonder  and  pray.  37  And  he  took  with  him  Peter  and  the 
two  sons  of  Zebedee,  and  began  to  be  sorrowful  and  sore 
troubled.  38  Then  saith  he  unto  them,  My  soul  is  exceeding 
sorrowful,  even  unto  death:  abide  ye  here,  and  watch  with 
me.  39  And  he  went  forward  a  little,  and  fell  on  his  face, 
and  prayed,  saying.  My  Father,  if  it  be  possible,  let  this  cup 
pass  away  from  me:  nevertheless,  not  as  I  will,  but  as  thou 
wilt.  40  And  he  cometh  unto  the  disciples,  and  fiiideth 
them  sleeping,  and  saith  unto  Peter,  What,  could  ye  not 
watch  with  me  one  hour?  41  Watch  and  pray,  that  ye  enter 
not  into  temptation:  the  spirit  indeed  is  wUling,  but  the 
flesh  is  weak.  42  Again  a  second  time  he  went  away,  and 
prayed,  saying.  My  Father,  if  this  cannot  pass  away,  except 
I  drink  it,  thy  will  be  done.  43  And  he  came  again  and  found 
them  sleeping,  for  their  eyes  were  heavy.  44  And  he  left 
them  again,  and  went  away,  and  prayed  a  third  time,  saying 
again  the  same  words.  45  Then  cometh  he  to  the  disciples, 
and  saith  unto  them,  Sleep  on  now,  and  take  your  rest:  be- 
hold, the  hour  is  at  hand,  and  the  Son  of  man  is  betrayed 
into  the  hands  of  siimers.  46  Arise,  let  us  be  going:  behold, 
he  is  at  hand  that  betrayeth  me. 

47  And  while  he  yet  spake,  lo,  Judas,  one  of  the  twelve, 
came,  and  with  him  a  great  miiltitude  with  swords  and  staves, 
from  the  chief  priests  and  elders  of  the  people.  48  Now  he 
that  betrayed  him  gave  them  a  sign,  saying.  Whomsoever  I 
shall  kiss,  that  is  he :  take  him.    49  And  straightway  he  came 


210  THE  PASSION  Matt.  26: 50-56 

to  Jesus,  and  said,  HaU,  Rabbi;  and  kissed  him.  50  And 
Jesus  said  unto  him,  Friend,  do  that  for  which  thou  art  come. 
Then  they  came  and  laid  hands  on  Jesus,  and  took  him.  51 
And  behold,  one  of  them  that  were  with  Jesus  stretched  out 
his  hand,  and  drew  his  sword,  and  smote  the  servant  of  the 
high  priest,  and  struck  off  his  ear.  52  Then  saith  Jesus  imto 
him.  Put  up  again  thy  sword  into  its  place :  for  all  they  that 
take  the  sword  shall  perish  with  the  sword.  53  Or  thinkest 
thou  that  I  cannot  beseech  my  Father,  and  he  shall  even 
now  send  me  more  than  twelve  legions  of  angels?  54  How 
then  should  the  scriptures  be  fulfilled,  that  thus  it  must  be? 
55  In  that  hour  said  Jesus  to  the  multitudes.  Are  ye  come  out 
as  against  a  robber  with  swords  and  staves  to  seize  me?  I 
sat  daily  in  the  temple  teaching,  and  ye  took  me  not.  56 
But  all  this  is  come  to  pass,  that  the  scriptures  of  the  prophets 
might  be  fulfilled.    Then  all  the  disciples  left  him,  and  fled. 

The  agony  of  Jesus  in  the  Garden  of  Gethsemane  would 
be  difficult  to  explain,  one  might  say  that  it  would  be 
difficult  to  excuse,  if  Jesus  were  but  a  man,  there  quailing 
in  dread  of  physical  death.  He  thus  would  have  appeared 
less  heroic  than  many  of  his  followers  have  been.  He, 
however,  was  about  to  die  as  a  divine  Sacrifice  for  sin.  The 
cup  he  was  to  drink  contained  a  bitterness  which  no  man 
had  ever  tasted.  That  scene  in  the  garden  can  be  inter- 
preted only  by  the  words  spoken  in  the  upper  room,  "This 
is  my  blood  of  the  covenant,  which  is  poured  out  for  many 
unto  remission  of  sins."  It  is  this  agony  which  adds  to  the 
mystery  and  the  meaning  of  the  cross. 

Yet  Jesus,  too,  was  a  man,  and  it  was  but  natural  to 
shrink  from  torture  and  from  death.  His  sufferings  enable 
him  to  sympathize  with  a  long  train  of  martyrs  who  follow 
in  his  steps  and  who  taste  in  part  the  cup  of  his  anguish. 
He  himself  longed  for  sympathy.  It  was  for  this  reason  he 
took  with  him  his  closest  comrades  as  he  entered  the 
shadows  of  the  garden,  but  in  weariness  or  in  carelessness 
they  fell  asleep;  and  the  Master  presents  a  picture  of  the 
loneliness  and  desolation  which  is  inseparable  from  all 
sorrow  and  trial. 

The  supreme  recourse  of  Jesus  is  found  in  prayer.  When 
the  agony  grips  bis  soul  most  fiercely,  he  still  prays;  and  he 
is  answered;    not  that  the  cup  is  removed,  but  grace  is 


Matt.  26:36-56        IN  GETHSEMANE  211 

given  to  drain  its  very  dregs,  death  loses  its  sting,  the  grave 
is  deprived  of  victory,  and  Jesus  becomes  "unto  all  them 
that  obey  him  the  author  of  eternal  salvation."  The  spirit 
in  which  Jesus  prays  is  that  of  willing  obedience  to  his 
Father.  His  matchless  words  are  these,  "Nevertheless, 
not  as  I  will,  but  as  thou  wilt."  He  wins  his  victory  by 
submission  to  the  will  of  his  Father.  When  the  traitor 
approaches,  Jesus  is  ready;  the  agony  and  the  storm  are 
past;  Jesus  steps  forth  to  meet  his  enemies  and  his  cross 
with  kingly  calm. 

In  contrast  with  the  princely  form  of  Jesus  is  the  con- 
temptible figure  of  Judas.  The  manner  in  which  he  con- 
cludes his  foul  crime  is  in  perfect  keeping  with  its  essential 
baseness.  Into  the  garden  where  he  knew  Jesus  was  ac- 
customed to  retire  for  prayer,  he  leads  a  great  crowd  armed 
with  swords  and  clubs,  and  there  he  betrays  his  Lord  with 
a  kiss,  a  sign  agreed  upon,  that  one  of  the  disciples  might 
not  be  mistaken  for  the  Master.  Thus  acts  of  disloyalty  to 
Christ  often  seem  the  more  repulsive  because  of  the  scenes 
in  which  they  are  committed  and  of  the  protestations  of 
love  by  which  they  are  accompanied. 

The  fearless  composure  of  Jesus  is  further  contrasted 
with  the  conduct  of  his  disciples.  One  of  them  with  the 
impulse  of  mere  physical  courage,  draws  his  sword  and 
impetuously  attacks  a  servant  of  the  high  priest;  but  Jesus 
rebukes  him,  assuring  him  that  the  cause  of  his  Master 
is  not  to  be  advanced  by  physical  violence,  and  then  adding 
a  kingly  claim  appropriately  recorded  by  Matthew  alone, 
"Thinkest  thou  that  I  cannot  beseech  my  Father,  and  he 
shall  even  now  send  me  more  than  twelve  legions  of 
angels?"  He  is  conscious  of  his  power,  but  equally  con- 
vinced of  a  divine  purpose.  He  declares  that  in  his  arrest 
and  crucifixion  the  predictions  of  redemption  are  being 
fulfilled.  Willingly  he  offers  himself  as  the  Sacrifice. 
However,  he  rebukes  the  guilty  agents  of  his  death.  He 
turns  to  Judas  and  his  accomplices,  resenting  the  implica- 
tion of  their  coming  to  take  him  by  force.  He  further  pro- 
tests against  the  secrecy  with  which  they  are  making  his 
arrest;  he  had  never  been  guilty  of  violence;  his  teachings 
had  all  been  in  public.    He  declares,  however,  that  even 


212  THE  PASSION  Matt.  26: 57-75 

their  sinful  conduct  liad  been  foretold  by  the  prophets. 
He  submits  to  their  insulting  and  humiliating  seizure; 
and  his  heart  is  saddened  as  he  sees  all  his  disciples  forsake 
him  and  flee.  Only  an  hour  before  they  had  boasted  their 
loyalty.  Thus  ignorant  are  we  of  our  own  moral  cowardice; 
thus  does  our  courage  fail  in  the  hour  of  trial. 

4.     JESUS  BEFORE  CAIAPHAS.     Ch.  26  :  57-75 

57  And  they  that  had  taken  Jesus  led  him  away  to  the  house 
of  Caiaphas  the  high  priest,  where  the  scribes  and  the  elders 
were  gathered  together.  58  But  Peter  followed  him  afar  off, 
unto  the  court  of  the  high  priest,  and  entered  in,  and  sat  with 
the  officers,  to  see  the  end.  59  Now  the  chief  priests  and  the 
whole  council  sought  false  witness  against  Jesus,  that  they 
might  put  him  to  death ;  60  and  they  found  it  not,  though  many 
false  witnesses  came.  But  afterward  came  two,  61  and  said. 
This  man  said,  I  am  able  to  destroy  the  temple  of  God,  and  to 
build  it  in  three  days.  62  And  the  high  priest  stood  up,  and 
said  unto  him,  Answerest  thou  nothing?  what  is  it  which  these 
witness  against  thee?  63  But  Jesus  held  his  peace.  And 
the  high  priest  said  unto  him,  I  adjure  thee  by  the  living  God, 
that  thou  tell  us  whether  thou  art  the  Christ,  the  Son  of  God. 

64  Jesus  saith  unto  him.  Thou  hast  said :  nevertheless  I  say 
unto  you,  Henceforth  ye  shall  see  the  Son  of  man  sitting  at 
the  right  hand  of  Power,  and  coming  on  the  clouds  of  heaven. 

65  Then  the  high  priest  rent  his  garments,  saying.  He  hath 
spoken  blasphemy:  what  further  need  have  we  of  witnesses? 
behold,  now  ye  have  heard  the  blasphemy :  66  what  think  ye? 
They  answered  and  said,  He  is  worthy  of  death.  67  Then  did 
they  spit  in  his  face  and  buffet  him :  and  some  smote  him  with 
the  palms  of  their  hands,  68  saying.  Prophesy  imto  us,  thou 
Christ:  who  is  he  that  struck  thee? 

69  Now  Peter  was  sittmg  without  in  the  court:  and  a  maid 
came  unto  him,  saying,  Thou  also  wast  with  Jesus  the  Gali- 
laean.  70  But  he  denied  before  them  all,  saying,  I  know  not 
what  thou  say  est.  71  And  when  he  was  gone  out  into  the 
porch,  another  maid  saw  him,  and  saith  unto  them  that  were 
there.  This  man  also  was  with  Jesus  of  Nazareth.  72  And 
again  he  denied  with  an  oath,  I  know  not  the  man.  73  And 
after  a  httle  while  they  that  stood  by  came  and  said  to  Peter, 
Of  a  truth  thou  also  art  one  of  them;  for  thy  speech  maketh 
thee  known.  74  Then  began  he  to  curse  and  to  swear,  I 
know  not  the  man.  And  straightway  the  cock  crew.  75  And 
Peter  remembered  the  word  which  Jesus  had  said,  Before 


Matt.  26:57-75       BEFORE  CAIAPHAS  213 

the  cock  crow,  thou  shalt  deny  me  thrice.    And  he  went  out, 
and  wept  bitterly. 

When  Jesus  was  arraigned  before  the  high  priest  Caia- 
phas  and  the  chief  court  of  the  nation,  it  was  supposed 
that  he  was  on  trial  for  his  Hfe;  in  reahtyit  was  the  rulers 
who  were  being  tried  and  condemned;  the  fate  of  the 
nation  was  being  determined ;  here  was  to  take  place  the 
public  rejection  of  the  King. 

The  judges  convict  themselves  of  prejudice,  dishonesty, 
and  malice.  They  do  not  seek  to  ascertain  the  truth  that 
justice  may  be  done,  they  desire  to  secure  some  pretext 
which  may  excuse  the  murder  upon  which  they  are  bent. 
They  summon  witnesses  to  establish  a  verdict  they  already 
have  reached;  but  these  witnesses  fail  to  agree,  until  two 
are  found  who  afhrm  that  Jesus  had  boasted  his  ability  to 
destroy  the  Temple  and  to  rebuild  it  in  three  days.  It  was 
a  distorted  form  of  his  prediction  that  when  the  temple 
of  *'his  body"  had  been  destroyed,  he  would  rise  on  the 
third  day.  Such  public  testimony  to  such  a  claim  should 
be  remembered  in  connection  with  the  miracle  of  the  res- 
urrection. However,  even  this  testimony  as  presented  is 
shown  to  be  worthless,  and  its  weakness  is  emphasized 
by  the  continued  silence  of  Jesus  which  drives  the  high 
priest  to  desperation,  as  it  clearly  declares  that  no  evidence 
worthy  of  an  answer  has  been  produced. 

Then  Caiaphas  solemnly  adjures  Jesus  to  answer  plainly 
whether  or|  not  he  is  "the  Christ,  the  Son  of  God."  With 
absolute  distinctness  Jesus  replies,  "I  am" ;  but  he  proceeds 
to  explain  that,  while  present  appearances  may  contradict 
his  claim,  a  time  will  come  when  they  will  see  him  as  Daniel 
predicted  the  Messiah  would  be  manifested,  * 'sitting  at  the 
right  hand  of  Power,  and  coming  on  the  clouds  of  heaven." 

No  wonder  Caiaphas  rends  his  garments  to  express  his 
horror.  The  action  is  in  a  degree  theatrical;  but  it  is 
designed  to  emphasize  the  charge  of  blasphemy  which  he  at 
once  makes  against  Jesus.  As  he  appeals  to  the  council 
they  pronounce  him  "worthy  of  death."  They  were 
right;  he  did  deserve  to  die,  unless  he  was  the  Messiah, 
the  divine  Son  of  God.  There  is  no  middle  ground.  |Where 
shall  we  take  our  stand,  with  Caiaphas  or  with  Christ? 


214  THE  PASSION  Matt.  27:  1-3 

"Then  did  they  spit  in  his  face  .  .  .  and  smote  him 
with  the  palms  of  their  hands."  The  brutality  seems 
incredible.  These  men  claimed  to  be  the  special  repre- 
sentatives of  God;  but  the  beast  in  man  is  nearer  the  sur- 
face than  some  suppose,  and  these  rulers  in  their  thirst  for 
blood  have  been  made  more  fierce  by  the  disclosure  of  their 
own  perfidy  and  shame. 

Meanwhile  another  pitiful  scene  is  being  enacted  in  the 
open  courtyard  of  the  palace.  It  is  not  a  revelation  of 
malice  but  of  cowardice.  Peter  is  ashamed  to  confess  that 
he  is  a  follower  of  Jesus.  He  is  denying  that  he  knows  him. 
His  courage  has  failed,  not  his  faith.  Something  should  be 
said  in  his  defense;  some  allowance  made  for  his  weariness, 
due  to  the  long  night  of  strain  and  sorrow,  to  the  cold  and 
loneliness,  to  the  bewilderment  of  the  hour  and  the  sudden- 
ness of  the  attack.  However,  his  fall  has  been  shameful  and 
his  disgrace  distressing.  The  denial  has  been  repeated 
three  times:  at  first  it  has  been  colored  by  deceit,  then  it 
has  been  confirmed  with  an  oath,  and  finally  accompanied 
with  anger.  It  is  easy  to  point  the  finger  of  scorn  at  the 
great  apostle;  but  there  are  few  of  the  followers  of  Christ 
who  in  times  of  less  severe  testing  have  not  as  truly  denied 
their  Lord  by  word  and  deed,  with  cowardice,  and  deceit 
and  passion. 

Then  Peter  heard  the  cock  crow;  and  he  remembered 
the  word  of  Jesus,  and  "he  went  out,  and  wept  bitterly." 
Those  were  tears  and  cries  of  repentance,  and  they  prepared 
the  way  of  pardon  and  peace.  To  many  a  fallen  follower 
of  the  King  there  has  come  some  such  minute  providence 
which  has  recalled  vows  of  devotion  and  tender  words  of 
warning  and  fellowship  with  a  loving  Master.  The  memory 
has  brought  bitter  tears  of  penitence,  but  afterwards  there 
has  come  a  bright  morning,  a  meeting  with  the  risen  Christ, 
a  new  confession  of  love  and  a  deeper  devotion  to  his  cause. 

5.     JESUS  BEFORE  PILATE.     Ch.  27  :  1-26 

1  Now  when  morning  was  come,  all  the  chief  priests  and 
the  elders  of  the  people  took  counsel  against  Jesus  to  put  him 
to  death :  2  and  they  bound  him,  and  led  him  away,  and  de- 
livered him  up  to  Pilate  the  governor. 

3  Then  Judas,  who  betrayed  him,  when  he  saw  that  he 


Matt.  27:4-25  BEFORE  PILATE  215 

was  condemned,  repented  himself,  and  brought  back  the 
thirty  pieces  of  silver  to  the  chief  priests  and  elders,  4  saying, 
I  have  sinned  in  that  I  betrayed  innocent  blood.  But  they  said, 
What  is  that  to  us?  see  thou  to  it.  5  And  he  cast  down  the 
pieces  of  silver  into  the  sanctuary,  and  departed;  and  he 
went  away  and  hanged  himself.  6  And  the  chief  priests  took 
the  pieces  of  silver,  and  said.  It  is  not  lawful  to  put  them  into 
the  treasury,  since  it  is  the  price  of  blood.  7  And  they  took 
counsel,  and  bought  with  them  the  potter's  field,  to  bury 
strangers  in.  8  Wherefore  that  field  was  called.  The  field  of 
blood,  unto  this  day.  9  Then  was  fulfilled  that  which  was 
spoken  through  Jeremiah  the  prophet,  saying,  And  they  took 
the  thirty  pieces  of  silver,  the  price  of  him  that  was  priced, 
whom  certain  of  the  children  of  Israel  did  price;  10  and  they 
gave  them  for  the  potter's  field,  as  the  Lord  appointed 
me. 

11  Now  Jesus  stood  before  the  governor:  and  the  governor 
asked  him,  saying.  Art  thou  the  King  of  the  Jews?  And 
Jesus  said  unto  him,  Thou  say  est.  12  And  when  he  was 
accused  by  the  chief  priests  and  elders,  he  answered  nothing. 
13  Then  saith  Pilate  unto  him.  Hear  est  thou  not  how  many 
things  they  witness  against  thee?  14  And  he  gave  him  no 
answer,  not  even  to  one  word:  insomuch  that  the  governor 
marvelled  greatly.  15  Now  at  the  feast  the  governor  was 
wont  to  release  unto  the  multitude  one  prisoner,  whom  they 
would.  16  And  they  had  then  a  notable  prisoner,  called 
Barabbas.  17  When  therefore  they  were  gathered  together, 
Pilate  said  unto  them.  Whom  wUl  ye  that  I  release  unto  you? 
Barabbas,  or  Jesus  who  is  called  Christ?  18  For  he  knew 
that  for  envy  they  had  delivered  him  up.  19  And  while  he 
was  sitting  on  the  judgment-seat,  his  wife  sent  unto  him, 
saying,  Have  thou  nothing  to  do  with  that  righteous  man; 
for  I  have  suffered  many  things  this  day  in  a  dream  because 
of  him.  20  Now  the  chief  priests  and  the  elders  persuaded 
the  multitudes  that  they  should  ask  for  Barabbas,  and  destroy 
Jesus.  21  But  the  governor  answered  and  said  unto  them. 
Which  of  the  two  will  ye  that  I  release  unto  you?  And  they 
said,  Barabbas.  22  Pilate  saith  unto  them.  What  then  shall 
I  do  imto  Jesus  who  is  called  Christ?  They  all  say.  Let  him 
be  crucified.  23  And  he  said,  Why,  what  evil  hath  he  done? 
But  they  cried  out  exceedingly,  saying.  Let  him  be  crucified. 
24  So  when  Pilate  saw  that  he  prevailed  nothing,  but  rather 
that  a  tumult  was  arising,  he  took  water,  and  washed  his  hands 
before  the  multitude,  saying,  I  am  innocent  of  the  blood  of 
this  righteous  man;  see  ye  to  it,    25  And  all  the  people  an- 


216  THE  PASSION  Matt.  27:26 

swered  and  said,  His  blood  be  on  us,  and  on  our  children. 
26  Then  released  he  unto  them  Barabbas;  but  Jesus  he 
scourged  and  delivered  to  be  crucified. 

The  Jews  had  been  deprived  by  their  Roman  conquerors 
of  the  right  to  inflict  capital  punishment.  When,  therefore, 
their  chief  council  had  decided  that  Jesus  was  worthy  of 
death,  the  rulers  brought  him  to  Pilate,  the  Roman  gover- 
nor, that  he  might  pronounce  and  execute  the  cruel 
sentence.  As  Jesus  stood  before  Caiaphas,  there  was 
sketched  by  Matthew  a  pathetic  companion-picture  of 
Peter  denying  his  Lord;  as  Jesus  stands  before  Pilate, 
Matthew  paints  the  tragic  scene  of  Judas  hastening  to  his 
dreadful  doom.  The  sin  of  Peter  was  not  like  that  of 
Judas,  nor  was  his  subsequent  sorrow.  The  fall  of  Peter 
was  an  act  of  cowardice  in  a  career  which  became  of  great 
service  to  Christ  and  his  Church.  The  treachery  of  Judas 
was  the  final  step  in  a  downward  course.  Peter  repented ; 
but  Judas  felt  only  the  pangs  of  hopeless  remorse.  That 
led  him  to  disclose  his  crime,  to  hate  the  pitiful  price  of  his 
treason,  and  to  end  his  life  in  suicide.  How  pitiless  were  the 
rulers  who  used  him  as  their  tool;  how  scrupulous  were 
these  murderers  as  to  the  proper  use  of  blood-stained  silver; 
and  how  unconsciously  were  they  fulfilling  the  words  of 
ancient  prophecy!  The  guilt  of  these  rulers  is  more  fully 
revealed  as  they  appear  before  Pilate  to  accuse  Jesus  and 
to  secure  his  death.  They  distort  the  charge  upon  which 
their  council  condemned  Jesus  into  one  of  treason  against 
the  Roman  emperor.  Their  base  insincerity  is  so  obvious  as 
to  be  evident  to  Pilate  who  perceives  that  their  motive  is 
envy.  They  are  crafty  and  skillful  enough  to  turn  the 
multitudes  against  Jesus  who  had  been  their  popular  idol 
and  to  persuade  them  to  ask  for  the  release  of  Barabbas,  a 
robber  and  murderer,  in  place  of  Jesus,  whom  they  asked 
Pilate  to  crucify.  It  was  thus  due  to  the  influence  of  the 
rulers  that  the  people  finally  called  down  upon  the  nation 
the  curse  by  their  cry,  "His  blood  be  on  us,  and  our 
children" ;  and  there  the  guilt  for  the  death  of  Jesus  has 
rested.  In  the  destruction  of  Jerusalem,  and  through  all 
the  weary  centuries,  the  Tews  have  sufi'ered  the  agonies 


Matt.  27:27-29    CRUCIFIXION  AND  BURIAL  217 

and  anguish  which  can  be  traced  to  obeying  their  false 
leaders  and  to  rejecting  their  rightful  King. 

The  center  of  the  scene  is  occupied,  however,  not  by  the 
Jewish  rulers  but  by  the  Roman  governor.  Pilate  presents 
the  contemptible  picture  of  a  man  who  lacks  the  courage 
of  his  own  convictions,  and  who  is  afraid  to  do  right  in  the 
present,  because  of  faults  committed  in  the  past.  From 
the  first  he  is  convinced  that  Jesus  is  innocent,  but  he  fears 
lest  the  Jews  may  find  some  occasion  for  reporting  to  Rome 
his  previous  crimes.  He  is  compelled  to  disregard  his 
conscience  and  to  obey  the  subject  Jews  whom  he  despises. 
Like  all  men  who  trifle  with  conscience  he  first  attempts  a 
compromise.  He  offers  to  release  Jesus  in  place  of 
Barabbas.  This  will  delight  the  rulers  for  it  will  discredit 
Jesus  and  brand  him  as  a  released  criminal;  it  will  please 
the  people  who  have  called  Jesus  their  King.  So  Pilate 
plans;  but  while  he  waits  for  the  reply  of  the  multitudes 
he  receives  an  ominous  message  from  his  wife,  asserting 
the  innocence  of  Jesus,  and  warning  Pilate  against  offering 
to  him  any  injury;  and  then,  to  his  disgust  or  dismay, 
comes  the  report  that  he  has  been  outwitted  by  the  rulers; 
they  have  persuaded  the  people  to  request  Barabbas  and 
the  crucifixion  of  Jesus.  He  hesitates,  and  then  before 
the  rising  storm  of  opposition  he  yields.  He  washes  his 
hands  as  a  sign  that  he  is  innocent  of  the  blood  of  Jesus; 
but  guilt  is  not  so  easily  shifted.  That  blood  is  staining  his 
own  hands.  The  Roman  governor  is  one  with  the  Jewish  ] 
rulers  and  with  the  people  in  crime,  in  guilt,  and  in  infamy.  | 
Before  them  stands  the  divine  King.  It  is  never  easy  to  ; 
be  loyal  to  him.  Yet  it  is  impossible  to  be  neutral  in  his 
presence.  This  Pilate  attempted;  but  all  who  lack  the 
courage  of  their  convictions  and  who  are  afraid  to  take  a 
stand  on  the  side  of  Christ  are  ultimately  found  in  the 
company  of  Pilate  who  released  Barabbas  "But  Jesus  he 
scourged  and  delivered  to  be  crucified." 

6.     THE  CRUCIFIXION  AND  BURIAL.     Ch.  27  :  27-6e 

27  Then  the  soldiers  of  the  governor  took  Jesus  into  the 
Praetorium,  and  gathered  unto  him  the  whole  band.  28  And 
they  stripped  him,  and  put  on  him  a  scarlet  robe.    29  And  they 


218  THE  PASSION  Matt.  27: 30-53 

platted  a  crown  of  thorns  and  put  it  upon  his  head,  and  a  reed 
in  his  right  hand;  and  they  kneeled  down  before  him,  and 
mocked  him,  saying.  Hail,  King  of  the  Jews!  30  And  they 
spat  upon  him,  and  took  the  reed  and  smote  him  on  the  head. 
31  And  when  they  had  mocked  him,  they  took  off  from  him 
the  robe,  and  put  on  him  his  garments,  and  led  him  away  to 
crucify  him. 

32  And  as  they  came  out,  they  found  a  man  of  Cyrene, 
Simon  by  name:  him  they  compelled  to  go  with  them,  that 
he  might  bear  his  cross. 

33  And  when  they  were  come  unto  a  place  called  Gol- 
gotha, that  is  to  say,  The  place  of  a  skull,  34  they  gave  him 
wine  to  drink  mingled  with  gall:  and  when  he  had  tasted  it, 
he  would  not  drink.  35  And  when  they  had  crucified  him, 
they  parted  his  garments  among  them,  casting  lots;  36  and 
they  sat  and  watched  him  there.  37  And  they  set  up  over  his 
head  his  accusation  written.  This  is  Jesus  the  King  of  the 
Jews.  38  Then  are  there  crucified  with  him  two  robbers, 
one  on  the  right  hand  and  one  on  the  left.  39  And  they  that 
passed  by  raUed  on  him,  wagging  their  heads,  40  and  saying. 
Thou  that  destroyest  the  temple,  and  buildest  it  in  three  days, 
save  thyself:  if  thou  art  the  Son  of  God,  come  down  from  the 
cross.  41  In  like  manner  also  the  chief  priests  mocking 
him,  with  the  scribes  and  elders,  said,  42  He  saved  others; 
himself  he  cannot  save.  He  is  the  King  of  Israel;  let  him 
now  come  down  from  the  cross,  and  we  will  believe  on  him. 
43  He  trusteth  on  God;  let  him  deliver  him  now,  if  he  desir- 
eth  him:  for  he  said,  I  am  the  Son  of  God.  44  And  the  rob- 
bers also  that  were  crucified  with  him  cast  upon  him  the  same 
reproach. 

45  Now  from  the  sixth  hour  there  was  darkness  over  all 
the  land  until  the  ninth  hour.  46  And  about  the  ninth  hour 
Jesus  cried  with  a  loud  voice,  saying,  Eli,  Eli,  lama  sabach- 
thani?  that  is,  My  God,  my  God,  why  hast  thou  forsaken  me? 
47  And  some  of  them  that  stood  there,  when  they  heard  it, 
said,  This  man  calleth  Elijah.  48  And  straightway  one  of 
them  ran,  and  took  a  sponge,  and  filled  it  with  vinegar,  and 
put  it  on  a  reed,  and  gave  him  to  drink.  49  And  the  rest 
said,  Let  be;  let  us  see  whether  Elijah  cometh  to  save  him. 
50  And  Jesus  cried  again  with  a  loud  voice,  and  yielded  up 
his  spirit.  51  And  behold,  the  veil  of  the  temple  was  rent  in 
two  from  the  top  to  the  bottom;  and  the  earth  did  quake; 
and  the  rocks  were  rent;  52  and  the  tombs  were  opened; 
and  many  bodies  of  the  saints  that  had  fallen  asleep  were 
raised ;  53  and  coming  forth  out  of  the  tombs  after  his  resur- 


Matt.  27:54-66     CRUCIFIXION  AND  BURIAL  219 

rection  they  entered  into  the  holy  city  and  appeared  unto 
many.  54  Now  the  centurion,  and  they  that  were  with  him 
watching  Jesus,  when  they  saw  the  earthquake,  and  the  things 
that  were  done,  feared  exceedingly,  saying,  Truly  this  was 
the  Son  of  God.  55  And  many  women  were  there  beholding 
from  afar,  who  had  followed  Jesus  from  Galilee,  ministering 
unto  him:  56  among  whom  was  Mary  Magdalene,  and  Mary 
the  mother  of  James  and  Joses,  and  the  mother  of  the  sons 
of  Zebedee. 

57  And  when  even  was  come,  there  came  a  rich  man  from 
Arimathaea,  named  Joseph,  who  also  himself  was  Jesus'  dis- 
ciple: 58  this  man  went  to  Pilate,  and  asked  for  the  body  of 
Jesus.  Then  Pilate  commanded  it  to  be  given  up.  59  And 
Joseph  took  the  body,  and  wrapped  it  in  a  clean  linen  cloth, 
60  and  laid  it  in  his  own  new  tomb,  which  he  had  hewn  out 
in  the  rock:  and  he  rolled  a  great  stone  to  the  door  of  the 
tomb,  and  departed.  61  And  Mary  Magdalene  was  there, 
and  the  other  Mary,  sitting  over  against  the  sepulchre. 

62  Now  on  the  morrow,  which  is  the  day  after  the  Prepara- 
tion, the  chief  priests  and  the  Pharisees  were  gathered  to- 
gether imto  Pilate,  63  saying,  Sir,  we  remember  that  that 
deceiver  said  while  he  was  yet  alive.  After  three  days  I  rise 
again.  64  Command  therefore  that  the  sepulchre  be  made 
sure  until  the  third  day,  lest  haply  his  disciples  come  and 
steal  him  away,  and  say  unto  the  people.  He  is  risen  from 
the  dead:  and  the  last  error  will  be  worse  than  the  first. 
65  Pilate  said  unto  them,  Ye  have  a  guard:  go,  make  it  as 
sure  as  ye  can.  66  So  they  went,  and  made  the  sepulchre 
sure,  sealing  the  stone,  the  guard  being  with  them. 

The  title  placed  by  Pilate  above  the  cross  forms  a  fitting 
superscription  for  the  Gospel  of  Matthew,  "This  is  Jesus, 
the  King  of  the  Jews."  To  demonstrate  this  fart  is  the 
unfailing  purpose  of  the  author,  and  on  no  other  page  is  it 
more  evident  than  when  he  sketches  the  agonizing  story 
of  the  crucifixion.  The  title  was  prepared  in  derision,  but 
it  recalls  a  claim,  it  embodies  a  reality,  it  suggests  a  pro- 
phecy. For  making  that  claim  Jesus  was  condemned; 
yet  he  is  in  reality  the  King  of  the  Jews,  and  that  nation 
will  attain  its  predicted  glory  when  in  penitence  "They 
shall  look  upon  him  whom  they  pierced,"  and  when  they 
shall  welcome  him  with  the  cry,  "Blessed  is  he  that  cometh 
in  the  name  of  the  Lord." 

This  title  upon  the  cross  was  but  one  of  the  forms  of 


220  THE  PASSION  Matt.  27:27-66 

derision  heaped  upon  the  innocent  Sufferer,  and  all  the 
others  echoed  the  same  claim  of  kingship  and  were  un- 
intentional testimonials  to  the  same  truth.  The  brutal 
soldiers  hailed  him  "King  of  the  Jews,"  they  robed  him  in 
scarlet  and  crowned  him  with  thorns,  and  gave  him  a  reed 
as  a  scepter  and  bowed  before  him  in  derisive  mockery. 
The  people  taunted  him  with  his  claim  to  be  the  Son  of  God. 
The  chief  priests  and  elders  cried  out  in  scorn,  "He  is  the 
King  of  Israel."  Even  the  robbers  that  were  crucified 
with  him  united  in  taunting  him  with  his  kingly  claims. 
The  reality  and  truthfulness  of  the  claims  were  soon 
attested  by  the  attendant  events.  Surely  Jesus  died  as  a 
King;  the  sun  was  hidden  and  "There  was  darkness  over 
all  the  land";  the  earth  was  shaken;  "rocks  were  rent; 
and  the  tombs  were  opened."  Meanwhile  the  princely 
Sufferer  utters  no  word  of  complaint,  only  a  cry  of  anguish 
as  he  feels  that  he  is  forsaken  by  his  Father;  only  a  cry  of 
victory  and  then  he  "yielded  up  his  spirit."  No  wonder 
that  the  centurion  who  was  watching  Jesus  "feared 
exceedingly,  saying,  Truly  this  was  the  Son  of  God."  No 
wonder  that  the  women  who  were  there  ''beholding  from 
afar"  looked  with  breaking  hearts  upon  the  scene  of  terror. 
They  knew  him  and  loved  him  and  beneath  the  disguise 
of  his  humiliation  they  had  beheld  the  majesty  of  a  King. 

"And  behold,  the  veil  of  the  temple  was  rent  in  two  from 
the  top  to  the  bottom."  This  is  the  key  to  the  mystery. 
Why  did  he  die?  Why  did  the  sinless  One  thus  suffer? 
Why  was  the  Son  of  God  asked  to  endure  this  shame  and 
agony  and  death?  It  was  that  he  might  bring  us  to  the 
Father;  that  he  might  open  for  us  a  new  and  living  way 
into  the  divine  presence;  it  was  that  we  might  be  justified 
by  faith,  that  we  might  have  peace  with  God  and  might 
rejoice  in  the  hope  of  his  eternal  glory. 

Even  •  the  burial  of  Jesus  has  its  touches  of  royalty. 
His  lifeless  body  was  secured  by  a  rich  ruler  named  Joseph; 
it  was  wrapped  in  costly  linen  and  placed  in  a  new  tomb, 
which  had  been  hewn  out  of  the  rock,  and  which  was  sealed 
with  a  great  stone.  There  Matthew  pictures  the  faithful 
women  seated  near  by  and  guarding  the  sepulcher  as  the 
dark  day  draws  to  its  close.    There  were  other  guards,  how- 


Matt.  28  THE  RESURRECTION  221 

ever,  appointed  to  watch  the  tomb.  The  chief  priests  and 
scribes  appealed  to  Pilate,  telling  him  of  a  promise  which 
Jesus  had  made  to  rise  from  the  dead.  They  stated  their 
fear  lest  his  disciples  should  steal  his  body  and  the  belief  in 
his  resurrection  should  be  established  and  should  prove 
more  dangerous  than  the  current  belief  that  he  was  a  King. 
With  the  consent  of  Pilate  they  sealed  the  stone  which 
closed  the  sepulcher  and  appointed  a  guard  of  soldiers. 
It  established  the  fact  that  if  the  tomb  was  really  found 
empty  on  the  third  day,  Jesus  must  have  risen  from  the 
dead. 

7.     THE  RESURRECTION.     Ch.  28 

I  Now  late  on  the  sabbath  day,  as  it  began  to  dawn  toward 
the  first  day  of  the  week,  came  Mary  Magdalene  and  the 
other  Mary  to  see  the  sepulchre.  2  And  behold,  there  was 
a  great  earthquake ;  for  an  angel  of  the  Lord  descended  from 
heaven,  and  came  and  rolled  away  the  stone,  and  sat  upon  it. 
3  His  appearance  was  as  lightning,  and  his  raiment  white  as 
snow:  4  and  for  fear  of  him  the  watchers  did  quake,  and  be- 
came as  dead  men.  5  And  the  angel  answered  and  said  unto 
the  women.  Fear  not  ye ;  for  I  know  that  ye  seek  Jesus,  who 
hath  been  crucified.  6  He  is  not  here;  for  he  is  risen,  even 
as  he  said.  Come,  see  the  place  where  the  Lord  lay.  7  And 
go  quickly,  and  tell  his  disciples,  He  is  risen  from  the  dead ; 
and  lo,  he  goeth  before  you  into  Galilee;  there  shall  ye  see 
him:  lo,  I  have  told  you.  8  And  they  departed  quickly  from 
the  tomb  with  fear  and  great  joy,  and  ran  to  bring  his  dis- 
ciples word.  9  And  behold,  Jesus  met  them,  saying,  All 
hail.  And  they  came  and  took  hold  of  his  feet,  and  wor- 
shipped him.  10  Then  saith  Jesus  unto  them.  Fear  not: 
go  tell  my  brethren  that  they  depart  into  Galilee,  and  there 
shall  they  see  me. 

II  Now  while  they  were  going,  behold,  some  of  the  guard 
came  into  the  city,  and  told  unto  the  chief  priests  all  the 
things  that  were  come  to  pass.  12  And  when  they  were  as- 
sembled with  the  elders,  and  had  taken  counsel,  they  gave 
much  money  unto  the  soldiers,  13  saying.  Say  ye.  His  dis- 
ciples came  by  night,  and  stole  him  away  while  we  slept. 
14  And  if  this  come  to  the  governor's  ears,  we  will  persuade 
him,  and  rid  you  of  care.  15  So  they  took  the  money,  and 
did  as  they  were  taught;  and  this  saying  was  spread  abroad 
among  tihe  Jews,  and  continue th  until  this  day. 

16  But  the  eleven  disciples  went  into  Galilee,  unto  the 


222  THE  PASSION  Matt.  28:  17-20 

mountain  where  Jesus  had  appomted  them.  17  And  when 
they  saw  him,  they  worshipped  him;  but  some  doubted. 
18  And  Jesus  came  to  them  and  spake  unto  them,  saying, 
All  authority  hath  been  given  unto  me  in  heaven  and  on 
earth,  19  Go  ye  therefore,  and  make  disciples  of  all  the  na- 
tions, baptizing  them  into  the  name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Spirit:  20  teaching  them  to  observe  all 
things  whatsoever  I  commanded  you:  and  lo,  I  am  with  you 
always,  even  unto  the  end  of  the  world. 

No  record  of  the  resurrection  is  more  majestic  than 
this  of  Matthew.  Other  Gospels  add  features  of  value  but 
none  contains  more  evident  marks  of  royalty.  This  is 
the  story  of  a  King.  Strictly  speaking,  no  writer  attempts 
to  describe  the  event,  but  all  unite  in  giving  unanswerable 
testimony  to  the  fact  of  the  resurrection  of  Christ. 
Matthew  records  the  witness  of  an  angel,  of  two  women, 
of  the  guards,  and  of  the  eleven  disciples.  Upon  such 
testimony  as  this  is  based  our  belief  in  the  triumph  of 
the  King  over  death  and  the  grave,  and  our  related  hope 
of  "the  resurrection  of  the  body  and  the  life  everlasting." 

The  appearance  of  the  angel  is  described  in  phrases 
peculiar  to  Matthew:  "There  was  a  great  earthquake; 
for  an  angel  of  the  Lord  descended  from  heaven,  and  came 
and  rolled  away  the  stone,  and  sat  upon  it.  His  appearance 
was  as  lightning,  and  his  raiment  white  as  snow."  The 
stone  was  not  rolled  away  to  allow  Jesus  to  escape,  but  to 
show  that  the  tomb  was  already  empty;  the  King  had 
departed ;  his  messenger  had  come  to  bear  his  command  to 
his  followers.  The  guards  are  stupefied  with  fear,  but  the 
startled  women  are  comforted  by  the  assurance  that  their 
Lord  has  actually  risen  from  the  dead,  and  they  are  bidden 
by  the  angel  to  go  into  Galilee  where  they  will  meet  him. 

The  appearance  to  the  women  is  described  in  phrases 
of  equal  majesty.  Jesus  meets  them  with  the  kingly  saluta- 
tion, "All  hail."  They  fall  before  him  and  worship  him. 
He  bids  them  not  to  fear,  and  repeats  his  command  which 
the  angel  has  spoken,  and  tells  them  to  bid  his  disciples  to 
depart  into  Galilee  where  they  would  see  him.  He  calls 
his  disciples  his  "brethren."  He  never  had  used  this  phrase 
before.     It  is  the  risen  Lord  who  can  thus  speak  of  his 


Matt.  28  THE  RESURRECTION  223 

followers,  for  as  the  "firstborn  from  the  dead,"  he  intimates 
that  he  is  one  with  those  who  by  faith  share  with  him  in  a 
risen  and  glorified  life.  It  is  for  this  reason  that  he  is 
declared  to  be  "the  firstborn  among  many  brethren." 

The  guards  who  hastened  in  terror  from  the  empty  tomb 
are  the  next  witnesses  of  the  resurrection  described  by 
Matthew.  They  relate  the  fact  to  the  chief  priests  and 
elders  and  are  bribed  by  them  to  report  that  the  disciples 
of  Jesus  came  by  night  and  stole  his  body  while  they 
themselves  slept.  There  is  an  element  of  absurdity  in  this 
explanation.  If  the  soldiers  were  asleep,  how  do  they  know 
who  came  or  what  was  done  In  the  night?  Yet  is  this 
statement  more  ridiculous  than  any  modern  explanation 
of  the  empty  tomb  which  denies  the  resurrection  of  Christ? 
The  statement  was  not  even  original  on  the  part  of  the 
soldiers.  The  most  familiar,  modern  denials  of  the  res- 
urrection are  borrowed  from  dead  skeptics.  Is  it  probable 
that  the  body  of  Jesus  was  stolen  and  that  he  never  arose 
from  the  dead?  Then  his  disciples  were  impostors;  his 
own  claims  were  false;  and  his  Church  has  been  built  upon 
a  falsehood.  There  is  no  reason  for  denying  the  fact  which 
is  the  foundation  of  our  Christian  faith.  There  is  no  other 
reasonable  explanation  of  the  empty  tomb. 

The  words  of  the  angel  and  the  subsequent  message  of 
Jesus  appointed  a  meeting  for  the  disciples  in  Galilee. 
It  is  with  this  scene  that  Matthew  brings  his  Gospel  to  its 
majestic  close;  there,  as  Jesus  stands  on  a  mountain  side 
surrounded  by  his  worshiping  followers,  he  gives  them  his 
Great  Commission.  These  surely  are  the  words  of  a  King. 
They  contain  a  royal  claim,  command,  and  promise.  In 
the  first  Jesus  declares  that  all  authority  has  been  given 
him  in  heaven  and  on  earth.  He  is  not  merely  King  of 
the  Jews,  but  King  of  kings  and  Lord  of  lords.  In  view  of 
this  fact  he  commands  his  messengers  to  "make  disciples 
of  all  nations."  Their  mission  is  not  merely  to  the  Jews; 
no  longer  is  their  work  to  be  limited  to  "the  house  of 
Israel,"  but  men  of  all  nations  are  to  be  called  to  be  fol- 
lowers of  Christ,  and  are  to  be  urged  to  acknowledge  him  as 
King.  Those  who  accept  him  are  to  be  baptized  in  the  name 
of  the  Father  and  of  the  Son  and  of  the  Holy  Spirit.    They 


224  THE  PASSION  Matt.  26  to  28 

'*re  to  openly  acknowledge  their  allegiance  to  him  as  to  a 
divine  Lord.  Further,  they  are  to  be  instructed  to  keep 
all  the  commands  of  the  King  and  to  obey  his  divine  orders. 
To  encourage  his  disciples  in  undertaking  their  diffi- 
cult task  and  in  carrying  out  this  bold  program,  there  is 
given  the  assuring  promise  of  the  unfailing  presence  of  the 
King,  "Lo,  I  am  with  you  always,  even  unto  the  end  of  the 
world."  This  does  not  refer  to  the  end  of  the  physical 
earth,  but  to  the  completion  of  this  present  age  and  the 
establishment  of  the  Kingdom  of  glory.  It  was  with  confi- 
dence in  this  unseen  Presence  and  in  hope  of  this  coming 
glory  that  his  disciples  went  forth  obeying  the  command, 
trusting  in  the  promise,  working,  and  watching  for  the 
appearing  of  the  King. 


■/ 


DATE  DUE 


--•feaass^l 


^^ 


i 


jji^snit-i^^r* 


^r^c^^^^^:'- 


DEMCO  38-297 


